






\-y 



?V - * ',"" • ""'"V ■ ^ ^ '.V^:..-" 






^<< 



..*>% 












* O^ .oF , * v ' 8 * * 



- A -nt 






»■ *p 


















*0 o. 




V* 



7- * 


















% **' 






























x° °* 






x 0c ^. 



<- V 









-% 







^ V N 






s' V 



<*■ 
















\\ II.O T. MOItKILL 



A HISTORY 

of the 

CHRISTIAN DENOMINATION 
IN AMERICA 



1794-1911 A. D. 



Bg 
MILO TRUE MORRILL, M. A., D. D. 

rt 
Secretary for Foreign Missions 



DAYTON, OHIO 

THE CHRISTIAN PUBLISHING ASSOCIATION 

19 12 



*BXfeT<P.k 



copyright, 1912 
The American Christian Convention 



CCU314990 

1*>0 # 



CONTENTS 



CHAPTER I 
Champions of Religious Liberty 15-67 

CHAPTER II 
The Spirit of the Times, 1775-1805 68-81 

CHAPTER III 
Upheaval of the Ecclesiastical Crust, 1775-1805 - - 82-101 

CHAPTER IV 
Sporadic Growth, 1805-1818 102-118 

CHAPTER V 

Early Conference Organizations — "Campbellism," 1819-1835 119-135 

CHAPTER VI 
General Conference — Publishing Associations — Publications, 

1819-1849 136-157 

CHAPTER VII 

Revival in Secondary Education — Early Schools — Sunday 

Schools, 1818-1849 158-169 

CHAPTER VIII 
Continued Growth — Principles and Polity, 1833-1849 - 170-186 

CHAPTER IX 
Fully Developed Denominational Consciousness — College 

Building, 1850-1878 187-214 

CHAPTER X 

Christian General Convention — Other Conventions — Journal- 
ism, 1850-1877 215-240 

CHAPTER XI 

Early Missionary Efforts, 1825-1877 - 241-254 



CHAPTER XII 
American Christian Convention — Sectional Conventions — 
State Conferences — Colored Conferences — Statistics, 
1878-1894 255-272 

CHAPTER XIII 

Continued College Building — Organized Missions, 1878-1894: — 

Retrospect of One Hundred Years, 1794-1894 - - 273-294 

CHAPTER XIV 
Union and Disunion .-_._.- 295-316 

CHAPTER XV 

Educational Advance Since 1894 - - - - - 317-333 

CHAPTER XVI 
Conventions and General Enterprises Since 1894 - - 334-366 

Appendix - - - - 367-391 

Index - 393-407 



LIST OF ILLUSTRATIONS 



Portrait of the Author - Frontispiece 

Site of Old Lebanon Church, in Virginia - opposite page 74 

Present Lebanon Church Building - opposite page 150 

The L. K. Quimby Premises, Lyndon, Vt., Site of Dr. Abner 

Jones' Home and School - - - opposite page 224 

Cane Ridge Meeting-House, in Kentucky - opposite page 300 

Cane Ridge Meeting-House, as it Appears To-day - opposite page 364 



DEDICATED TO 

MY BRETHREN OF THE CHRISTIAN 
DENOMINATION 

AMONG WHOM I HAVE FOUND DELIGHTFUL 
FELLOWSHIP. 



FOKEWORD 

WRITING this history was not a self-imposed task. In 
January, 1908, at its annual meeting, the Executive 
Board of the American Christian Convention by vote 
requested the author to prepare a history of the Christian 
denomination. From the undertaking he shrank at firs!, but 
on second thought accepted the task and at once began to 
collect material. Rev. E. A. DeVore, Rev. D. B. Atkinson 
and Prof. J. N. Dales were named at that time as a consulting 
committee, and they have made contribution by suggestion and 
material furnished. More than four years have been consumed 
in preparing the manuscript for this work. 

When the Executive Board asked the author to write this 
history, it was understood that the book should contain a 
sketch of the movement which resulted in the organization of 
the denomination, and an account of its subsequent develop- 
ment to the present time. Such an outline necessarily 
excludes the detailed treatment of periods and institutions, 
and has to do chiefly with the ideas underlying the movement 
and denomination, and with the resultant denominational 
institutions. Effort has been made to clearly indicate the 
growth and enlargement from period to period. At the same 
time the great need of a work embodying exact data about the 
denomination has led to incorporation of much matter that 
might otherwise have been omitted, making this a convenient 
work for handy reference. In fact it approaches the nature 
of a compendium. Copious footnotes, a list of the main 
sources of matter used, following each chapter, an appendix 
containing much valuable matter hardly suitable for the main 
text, and a thorough index, have fitted this book, it is hoped, 
not only for ordinary reading, but for a school text-book, and 



for use in conference study courses, teacher-training and 
study classes of various sorts. 

It is not good for institutions to be like Melchizedec, 

without generation or genealogy. The Christians need a 

history of themselves to give them self-respect and knowledge 

of their career. Much history is being lost every year A 

reading public deserves information about a people who need 

not blush for their past or present. The plain truth demands 

a work like this and better than this. Thousands of people 

in our land never heard of the Christians', and hundreds are 

confusing the Christians with the Disciples of Christ; indeed, 

in some parts of the country the Disciples themselves can 

hardly make the distinction, and do not know exactly why they 

are calling themselves the "Christian Church." Their writers 

are claiming Stone and Purviance and O'Kelly and Haggard as 

founders of their sect. In the United States census, prior to 

1890, the people who never have acknowledged any general 

appellation except "Christian Church" or (in the North) 

"Christian Connection," were counted in with the Disciples of 

Christ. This volume should aid in dispelling all confusion, 

informing the Christians about themselves, informing the 

Disciples that the Christian denomination was organized a 

quarter of a century before the Disciples were, 1 and, finally, 

giving the public knowledge of a denomination that early 

played a remarkable part in the religious history of America. 

Several times, from the twenties onward, certain men have 

been chosen to prepare a history of the Christians; and in 

every case they have failed to complete their tasks, although 

large amounts of material were gathered. No history has 

thus far been published. J. R. Freese, M. D., Rev. Nicholas 

Summerbell and Rev. J. P. Barrett have each compiled 

considerable amounts of data, and the compilations have been 

published. In the main, therefore, the author of this work 

has found it not only advisable but necessary to resort to 

original sources so far as possible, and to verify his data by 

all means at hand. Often this has been vexing and difficult, 

1 No ill will or resentment is implied in this explanation. 



as sources and authorities do not agree among themselves. 
Two accounts of the same thing by the same writer, but 
written at different times, contain discrepancies irreconcilable. 
It is therefore probable that numerous mistakes will be dis- 
covered in this book, and the author will be glad to have his 
attention called to them, that they may be eliminated should 
editions of this history be issued in the future. Often in the 
pages following literary style and many an interesting event 
and anecdote have been sacrificed to condensation; and any 
lack of coherence should be largely attributed to the frag- 
mentary manner in which the book has been written, for the 
composition has been done almost entirely during spare 
moments, holidays, and hours when the author was free from 
his regular duties. He hopes that it may be found moderately 
well done, for it may prove the largest service which he can 
render to the brotherhood. 

The author heartily acknowledges his indebtedness to the 
many persons who furnished copies of records and other needful 
material, for the loan of helpful books, and for timely assist- 
ance in other ways. He is especially indebted to his wife, 
Alice V. Morrill, for assisting in gathering material for this 
volume, and for verifying the references; and to Rev. A. H. 
Morrill, Rev. O. W. Powers, Rev. J. F. Burnett, Rev. J. G. 
Bishop and Rev. E. A. Watkins, for reading manuscript and 
proof sheets, making corrections and giving valuable sug- 
gestions. For the selection of matter contained in this work, 
for the form in which the matter has been cast, for interpreta- 
tion of facts and events, and for sentiments and opinions 
expressed, except such as have been obtained or quoted from 
other sources, the author assumes full responsibility. 

M. T. M. 

Dayton, Ohio. 



ABBREVIATIONS 

Full titles and descriptions of books will be found in lists of sources 
at the end of each chapter. 

A. C. C.=American Christian Convention. 
Adams=History of the United States. 
Ap.=Appendix. 
Autob.=Autobiography. 
Badger=Memoir of Rev. Joseph Badger. 
Bassett=American Nation : The Federalist System. 
Bib. Doc.=The Bible Doctrine. 
Biog.=Biography. 

Cent. Book=Centennial of Religious Journalism. 
Chris. Alm.=Christian Almanac. 
Chris. An.=Christian Annual. 
Chris. Her.=Christian Herald. 
Chris. Miss.=Christian Missionary. 
Chris. Pall.=Christian Palladium. 
Chris. Reg.=Christian Register and Almanac. 
Chris. Sun=Christian Sun. 

Davidson=History of the Presbyterian Church in Kentucky. 
Elson=History of the United States. 
Fernald=Life of Elder Mark Fernald. 
Freese=History and Advocacy of the Christian Church. 
Gates=^The Disciples of Christ. 

Gardner=The Autobiography of Elder Matthew Gardner. 
Gos. Her.— Gospel Herald. 
Gos. Lum.— Gospel Luminary. 
H. G. L.=Herald of Gospel Liberty. 
Ibid.=Ditto, or the same place. 
Jones=Memoir of Abner Jones. 
Kernodle— Lives of Christian Ministers. 
Kinkade=The Bible Doctrine. 
MacClenny— Life of Rev. James O'Kelly. 
McMaster— History of the People of the United States. 
McNemar=The Kentucky Revival. 
McTyeire=History of Methodism. 
Mill. Harb.— Millennial Harbinger. 
p.=rpage; pp.=pages. 

Purviance— The Biography of Elder David Purviance. 
Rogers=:The Cane Ridge Meeting House. 
Shaw=Memoir of Elder Elijah Shaw. 

Smith— The Life, Conversion, Preaching, Travels, and Sufferings 
of Elias Smith. 

Stone=Biography of Elder Barton Warren Stone. 
Taylor=iMemoir of Elder Benjamin Taylor. 
Vol.=Volume. 



CHAPTEK I 



CHAPTER I 

Champions of Liberty in Religion 

WHATEVER their source and inspiration, all great 
movements among mankind have human expression 
and promotioD. If men act on the presumption of 
divine inspiration, yet the first visible evidence of the afflatus 
lies in human conduct. Beginnings of achievements are con- 
nected with men, and study of beginnings kindles the desire 
for acquaintance with men who achieved this or that. Where- 
fore our thought must be focused first upon that little group of 
leaders in a movement of which this volume is the history, a 
movement still gathering momentum as it is projected into 
the twentieth century. 

james o'kelly 

Like some other great men O'Kelly was born in several 
places, if all claims were true — in Virginia, in North Carolina 
and in old Ireland, probability being strongly in favor of the 
last. The family was an old one, traceable back to the middle 
ages, and nobly connected. His birth must have been about 
1735, for he died in 1826, in his ninety-second year. As a boy 
he probably received education in Ireland ; as a youth he came 
to America, settling first in Surry County, Va., later moving 
to Chatham County, North Carolina. Tradition links O'Kelly's 
name with that of Patrick Henry and Thomas Jeffersoa, and 
he was in every way fitted for their companionship. 

Of his educational advantages nothing definite is known. 

Of his marriage to Elizabeth Meeks, of Virginia, we have no 
details, not even the date, although 1760 is conjectured. 1 They 

1 MacClenny, p. 17. 



16 THE CHKISTIAN DENOMINATION 

had two sons, John and William, the latter born in 1763. 
With the advent of Methodism in the neighborhood, Mrs. 
O'Kelly and the boy William were converted and joined the 
Methodist class. This was about 1774, and near the same 
time James O'Kelly, the father, "experienced" religion after 
the soul-racking manner of that day. He soon joined the 
"connection," and became a licensed traveling preacher, 
devoted and effective. His conversion was thorough, aiid his 
reformation radical. No definite information as to his first 
traveling is obtainable, except that he began in 1775, January, 
and preached in southern Virginia in 1777. 1 The established 
church did not like traveling Methodist exhorters, and O'Kelly's 
debut was resented ; but people flocked to hear him, and many 
were converted. He became, almost at a bound, one of the 
foremost Methodist preachers in America. 

Kev. Kobert Williams was the first Methodist preacher in 
Virginia, and preached his first sermon from the old court- 
house door in Norfolk. 2 Kev. Eichard Wright, of England, 
was stationed at Norfolk in 1773. Methodist societies increased 
rapidly in numbers, and so did the number of young traveling 
preachers. But they were all under a serious disability; for 
only the Episcopal clergy could marry people, christen, admin- 
ister the communion and perform burial rites. Often their 
services were distasteful, in case the clergy were men of loose 
conduct and lax character. And since O'Kelly and the early 
Methodist preachers had no clerical authority, they too 
depended on the clergy of the established church for the ordi- 
nances. 

When O'Kelly joined with other southern preachers in 
constituting a presbytery to administer the ordinances and give 
others like authority, in opposition to Mr. Asbury's wish, he 
was disciplined With the rest and made to feel episcopal power. 
In 1784 he was appointed over a district and ordained an elder, 
in spite of his previous refusal to bind himself (as all were 

iMacClenny, p. 21. 2 Ibid. p. 26. 



JAMES O'KELLY 17 

asked to do by Mr. Asbury), to adhere to John Wesley's "old 
plan." 

As the closing scenes of the Ke volution transpired on 
southern soil, some traveling preachers' vocation proved peril- 
ous ; and O'Kelly, although itinerating in North Carolina, once 
fell into the hands of Tories and once into British hands. 
Refusing to swear allegiance to the king, he was placed on 
scanty rations and suffered severely until he escaped from his 
captors. Then he enlisted as a soldier, served through two 
campaigns, and once sent a substitute when drafted. Having 
spent the year 1781 serving his country in the army, he served 
it the next year riding a circuit, with an assistant, in Mecklen- 
burg County, Virginia. 

Great revivals marked the year 1788 in Virginia, especially 
in O'Kelly's district in southern Virginia. He was busily 
employed. And all through these years he was prominent in 
conference and the general councils of the rapidly growing new 
denomination. Bishop Asbury prevailed upon the conferences 
to establish for him a council of presiding elders. After the 
first session O'Kelly persuaded his district to reject the insti- 
tution, foreseeing that the Council might become a bishop's 
tool; and Mr. Asbury and his democratic elder fell out, the 
bishop being told to his face that the councilors were mere 
tools, and that O'Kelly disliked to be anybody's tool. 1 As a 
liberty-loving patriot he could not brook autocracy. In 1790 
the bishop sliced off a chunk of the elder's district, putting 
over it a new elder. 

In 1792 the great struggle between the lovers of liberal 
church government and the adherents of the Asburyan plan 
occurred in the general conference convened that year. James 
O'Kelly was aggressive in opposing episcopacy, and his famous 
resolution for the "right of appeal" was lost. He then with- 
drew from conference with several companions; and hencefor- 
ward his ministerial career was outside the Methodist Epis 

1 MacClenny, p. 65. 



18 THE CHRISTIAN DENOMINATION 

copal Church. Conciliatory measures were proposed by 
Bishop Asbury, Dr. Coke and others, on the one hand, and by 
the O'Kelly party on the other. But the Bishop's unyielding- 
attitude made all overtures nugatory. 

The "Republican Methodist Church" was organized by the 
O'Kelly party, in a manner hereafter to be detailed, and the 
man who had all along advocated and struggled for democratic 
church government was the leading spirit in the new church. 
But within a year the Republican Methodists dissolved their 
organization, and reorganized on broader principles the 
"Christian Church." James O'Kelly continued to travel and 
preach as of old, but under the new banner, meantime con- 
ducting a vigorous propagandism for the principles of the 
infant "Christian Church." 

Material for the life of O'Kelly during his remaining days 
is not abundant; but we know that he spent thirty-three years 
serving the new denomination, traveling among its ch arches, 
attending their annual gatherings, ordaining ministers, and 
everywhere proclaiming religious liberty as exemplified by the 
Christians. About 1810 a heated contest between him and 
Rev. William Guirey arose over the mode of baptism, O'Kelly 
contending valiantly for effusion, and Guirey for immersion 
The result was a split in the denomination. In all probability 
this discussion was precipitated by Elias Smith's position taken 
by him in the Herald of Gospel Liberty. All through the 
South the baptismal question created stir and division. 
O'Kelly's party organized the "Old North Carolina Confer- 
ence," Guirey's party the "Virginia Conference." 1 Dis- 
sension and decline were the rule until after James 
O'Kelly's death. But eventually both parties were again 
united in 1854. 

O'Kelly's home in his latter days was in Chatham County, 
North Carolina, where he had some property. Not far from 
this home he organized his first Christian Church, then and 

iMacClenny, p. 158. 



JAMES O'KELLY 19 

now known as O'Kelly's Chapel, near Chapel Hill, seat of the 
state university. From this home he ranged the country, 
going as far north as Washington, D. C. Tradition makes it 
probable that he was intimate with the household of Thomas 
Jefferson at Monticello. It is said that by Jefferson's arrange- 
ment the minister preached in the hall of the House of Repre- 
sentatives twice, the first time making a failure, the second 
time retrieving himself much to Jefferson's delight, as well as 
that of the people. It is even held that this friendship was 
what attached the stigma of "infidel" to Jefferson, for that was 
one of the denunciatory names applied to O'Kelly. 

Like Elias Smith, this man O'Kelly became quite a writer 
and author. "The Author's Apology for Protesting Against 
the Methodist Episcopal Government" seems to have been his 
first publication, dating about 1798. This was followed three 
years later by "Vindication of an Apology." In rapid suc- 
cession came, "Divine Oracles Consulted," "Christicola," 
"Church Government," "The Christian Church," "Annotation 
on His Book of Discipline," dated 1809 ; "Letters from Heaven 
Consulted," in 1822; a tract on baptism; commentaries on the 
books of the New Testament ; a tract on slavery, opposing that 
institution ; "Hymns and Spiritual Songs Designed for the Use 
of Christians," "The Prospect Before Us by Ways of Address," 
the last issued in 1824, and probably his last publication. 

He retained his faculties until the last, and was a well- 
preserved old man. He could preach vigorously, and that for 
two or three hours. 1 In April, 1826, he made his will, knowing 
that he must soon quit this life, although he lingered until the 
following October, dying the 16th day, having passed his 
ninety-first year. His burial was on his farm, where a monu- 
ment stands above his grave, dedicated to the "Southern Cham- 
pion of Christian Freedom." Of the man's greatness there 
can be no doubt, for even his enemies admitted that ; his char- 
acter no one has been able successfully to impugn ; his standing 

1 MacClenny, p. 226. 



20 THE CHRISTIAN DENOMINATION 

as a preacher was very high; as an intrepid leader, agitator 
and reformer his place is secure. But on the other hand he 
was a man of dictatorial spirit and unbending will, occasion- 
ally manifesting some impatience when crossed in his purpose. 
He could not organize, and for that reason played a losing 
game. Had he been a man of tact and administrative ability, 
his work would have been many fold multiplied in results. 
When we sum him all up, we must give him a sure place among 
advocates of truth and the sacredness of human conscience. 
Very little has been preserved for us about his family life and 
descendants; but there are several persons who trace their 
ancestry back to James O'Kelly, and preserve sacredly the 
family traditions. 

RICE HAGGARD 

Careful students of the history of the Christian denomina- 
tion will inevitably regret that no material exists, so far as 
is known, for an adequate life of Rice Haggard, one of the men 
who withdrew from the famous Christmas Conference at 
Baltimore, Maryland, 1792, with Rev. James O'Kelly and 
others. What little we can learn of him leaves with us the 
impression that he was a man worth knowing. The date of 
his birth is placed at 1769 1 , but the place is not named. His 
early life was probably largely passed in Norfolk County, 
Virginia. Of his parentage we can say nothing except that 
father and mother were very poor. He was brought up to 
farm life, and received no education. The common tradition 
about his early days is put into verse by Joseph Thomas, "The 
White Pilgrim," as follows : 

"In thy youth thy God commanded thee away 
From fond pursuits and objects of the day — 
To leave the plough and all thy friends around 
To seek a Saviour, and the gospel sound. 
Thy parents, poor, had never taught thee then 

1 Cent. Book. p. 269, 



RICE HAGGARD 2l 

To read the Bible, nor to use the pen ; 

But in the smooth sand thou didst learn to write, 

And taught thyself to read by fagot light !" 

This seems to mean that at his conversion he was utterly 
illiterate. His later acquirements must have been consider- 
able, and that his mind was well developed and logical in acu- 
men we are assured from later events and what he said. 

When about twenty years old Haggard began the life of 
a traveling preacher in the Methodist connection, being admit- 
ted to full membership in 1790, 1 and given a circuit in Bedford 
County, Virginia. Although stationed in Virginia for two 
years, he seems to have visited Kentucky 2 and made acquaint- 
ance with that new country, which later led him to settle there : 
and consequences of much importance grew out of his residence 
in Kentucky. As above stated, Rice Haggard withdrew from 
the Methodist General Conference in 1792, when the vote 
passed refusing the right of appeal; and he was a member of 
the Republican Methodist Church organized by men who 
withdrew from the Methodist Episcopal Church. When a 
year later there was difficulty in formulating a constitution 
and selecting a name for the new church, Haggard was ready 
with the suggestion that henceforth the followers of Christ call 
themselves "Christians," to the exclusion of all party names. 

Not far from this time he was married to Nancy Wiles, 
widow of William Wiles. She was daughter of a Revolution- 
ary War captain, named William Grimes, and fell heir to four 
thousand acres of land given as a military bounty to her father 
From the formation of the Christian Church in 1794, Rice Hag- 
gard labored constantly in its ministry, traveling with other 
ministers until his removal to Kentucky, and became well and 
favorably known in adjacent parts of Virginia and North Caro- 
lina, especially in mountainous districts. In 1801 he is said 
to have traveled what was known as the "Mountain Circuit," 
in Virginia. 

1 Kernodle, p. 34. 2 Cent. Book, p. 269. 



22 THE CHRISTIAN DENOMINATION 

Several booklets concerning church government and doc- 
trine are ascribed to Haggard, the most noteworthy being that 
entitled, "Union of all the followers of Christ in one Church," 
in which the positions taken by the Christian Church were 
expounded and defended, including the determination to be 
known simply as "Christians." David Haggard, brother of 
Kice, went to Kentucky not much later, and perhaps about the 
time the Christian Church in that state was formed, and Eice 
seems to have journeyed thither with him and to have acquired 
land near Burksville, Kentucky, on what became known as 
Haggard's Branch. It is unlikely, however, that he moved 
his family there so early. It is recorded also that Haggard 
was present, June, 1804, at the meeting of the famous "Spring- 
field Presbytery," which was organized as a result of the 
separation of Barton W. Stone and others from the Presby- 
terian Church in that state. To this man is credited the sug- 
gestion made to Stone that disciples of Christ should be called 
simply "Christians;" and as the Presbytery published Hag- 
gard's tract on the name "Christian," it is logical to couclude 
that the dissolution of that Presbytery, the organization of 
churches on the ground occupied by the Christians in Virginia 
and North Carolina, and adoption of the name "Christian 
Church" are attributable to Rice Haggard. 1 

After this he again resided in Norfolk County, and was 
visited there in 1807 and 1809. Children were born to him, 
the oldest being named significantly James O'Kelly Haggard. 
That he continued preaching is evident from the meager men- 
tion made of him by preachers who visited him. In 1810 he 
seems to have planned another trip to Kentucky ; but w hether 
he went there is not stated. 2 Two years later he removed with 
his family to Cumberland County, Kentucky, and resided a few 
years. Then he sold out and moved to the forks of Kettle 
Creek. His Virginia home was sold in 1816. All these years 
Haggard traveled and preached, going into Alabama, western 

1 Cent. Book, p. 270. See Stone, p. 50. Davidson, p. 198. 2 Ker- 

nodle, p. 36. 



ABNER JONES 23 

Kentucky, and as far north as to Champaign County, Ohio. 
Fatal illness overtook him during a trip to the last named 
locality in 1819, and it was there that his will was made upon 
his death-bed. Burial is said to have been in Xenia, Ohio. 

This fragmentary outline is what we know and may 
reasonably infer about a man who started in most unpromising 
surroundings, with serious handicap, who was what we call 
to-day a "self-made man," and whose influence is still felt by 
many thousands of people. J. B. Green x infers that in his 
later years Haggard discounted local and general church organ- 
ization, led to that inference by what he had discovered in 
many congregations where probably Haggard's voice had often 
been heard. But organization was incipient in Virginia and 
New England, until about 1814, which is the date of the earliest 
conference organization definitely recorded in Virginia and 
North Carolina. But a conference organization is mentioned 
in Kentucky as early as 1804. 2 Haggard was a man of great 
persuasive powers, keen and logical mind, ability both as 
preacher and author, ready with practical suggestions when 
methods were needed. His voice is spoken of by the poet as 
"sonorous," "like silver trumpet's sound." He had the faculty 
for organization and handling of business. 

Although Campbellism appeared in Kentucky after his 
death, yet his influence was probably one of the factors that 
saved the remnant when nearly the whole body of Christians 
in Kentucky and Tennessee was swept into the Disciples of 
Christ church. 

ABNER JONES 

Back on the eastern slope of a lofty hill, in the northern 
part of the town of Bridgewater, Vermont, are remains show- 
ing where once stood a humble home. From that spot, with 
almost unobstructed view, one's gaze may wander over and 
beyond hill after hill, partly cleared and partly wooded, in 

1 Cent. Book, p. 270. 2 See H. G. L., Oct. 6, 1910. 



24 THE CHRISTIAN DENOMINATION 

summer verdant and beautiful, wander beyond the Connecticut 
River, and to the mountain ridges of New Hampshire, hazy, 
blue and dim. 1 At this spot where we stand, and over the 
excavation now partly filled with stones, was erected a rude log 
cabin, nearly one hundred and thirty years ago, the first set- 
tler's rude abode in the town of Bridgewater to break the soli- 
tude of that forest wilderness. 

Here, in 1780, a family named Jones, from Royalton, Mass., 
about eighty miles from Boston, settled and resided. The 
elder Jones was born in Sutton, Mass., was brought up to 
farming, and with his wife, who was Dorcas Wade, daughter of 
Nathan Wade, of Gloucester, R. I., established a home on a 
little farm in Charlton, Mass., later removing to Royalton. 
Five children came into the Jones home, two daughters and 
three sons, Abner, the youngest, being the one who especially 
interests us. Mr. Jones and his good wife were Baptists of 
the Calvinist type, stern and rigid, and their children were 
instructed in that faith. 

Abner Jones, the fifth child, was born in Royalton, April 
28, 1772, and was eight years old when the family emigrated to 
Vermont ; and in that cabin home, and among the wooded hills 
of that and neighboring towns he grew to manhood, a sturdy 
muscular boy. It is not easy to imagine how rude and desti- 
tute that first wilderness home of the Joneses was, how difficult 
it was to reach it through the March snows of 1780, and how 
great were the privations undergone by the family. Describ- 
ing it later Mr. Jones said: "Our house was erected without 
either plank, joist, boards, shingles, stone, brick, nails or glass; 
but was built wholly of logs, bark, boughs and wooden pegs 
in the room of nails. The snow was then about four feet deep, 
and the weather extremely cold." 2 The little furniture for the 
shelter (it was only that) was dragged over the snow by men 
on snowshoes. The shelter was kept warm day and night 

1 Cent. Book, p. 288. 2 Memoir, p. 11. 



ABNER JONES 25 

by a big fire of logs before one end of the house, which was 
mostly open. 

From earliest boyhood Abner had religious impressions, 
and in his ninth year had the soul-racking experience of those 
days. He was accustomed to resort to secret prayer. The 
accidental shooting of a man who was hunting deer 1 was fol- 
lowed by a general revival of religion that reached to almost 
every person in the sparse settlement. Death, judgment, eter- 
nity, election — such were common themes with preachers then. 
Under the preaching of a Baptist exhorter named Snow young 
Jones was converted. His change he confided to his mother 
and a "pious neighbor." 

From the thought of baptism he shrank. When fourteen 
years old he says that he lost hope and fell into great distress 
of mind, partly due to the influence of a reckless, irreligious, 
skeptical, elder brother, whom he loved as Jonathan loved 
David. And so he continued until his twentieth year, living 
in torment of mind all the time. Lurid hell seemed to gape 
before him. 2 To escape himself he plunged into social excesses 
that pleased a rude society. He even struck out to make his 
fortune, indulging in such speculation and business as promised 
alluring returns, only to have every project wither as if to ached 
by a witch's wand. "Dispirited, broken down in health and 
with pockets utterly empty, with a soul as famishing as 
Pharaoh's lean kine," 3 he went back home to meet at the door a 
step-father. For meantime his father had died and his mother 
had married again. Young Abner was constrained to seek 
employment. For a time he taught school in Granville, N. Y. 
Something of his home training can be judged by his religious 
experience and the further fact that, although he had had but 
six weeks' schooling in his life, he was now become a school- 
master, and a creditable one. Later he taught near his Bridge- 
water home, and was again converted, being baptized in June, 
1793, by Elder Elisha Ransom, a Baptist minister. Then 

1 Memoir, p. 12. 2 Ibid., p. 19. 3 Ibid., p. 21. 



26 THE CHRISTIAN DENOMINATION 

began new torments : something fastened upon him thoughts of 
the gospel ministry. 

Sixteen months of school teaching in Hartland, Vermont, 
gave him leisure for study and agreeable companionship. 
He grew into the habit of exhorting in religious meetings 
resorted to by himself and some kindred spirits. Abner Jones 
now confronted the question of what to preach, if he should 
become a preacher, and began a most searching study of the 
Bible. He finally avowed his dissent from Calvinist Baptist 
views, 1 and experienced the brethren's cold shoulder. So he 
continued to study, and ere long came to the position which 
his later life was given to defend. Strangely enough the 
thought of preaching the gospel was ascribed to devilish tempta- 
tion. 2 A different vocation had captivated the young man's 
mind, and he had determined upon being a physician. 3 

Jones therefore devoted himself to the study of medicine, 
spending some time at a medical school in Hanover, N. H., but 
did not take a regular course. All the time he studied the 
Bible harder than medical works. However, he became a reg- 
ular practitioner, and in 1797 or 1798 began professional life 
in Lyndon, Vermont, marrying Miss Damaris Prior and settling 
there. His services were much in demand, but the mental 
struggle still continued. 

With the outbreak of a revival in an adjoining town, 
thought of the gospel ministry returned. He attended the 
revival meetings, by providential leadings was soon induced to 
preach in nearby neighborhoods with blessed results, and 
finally concluded to abandon the medical practice, much to the 
dissatisfaction of Mrs. Jones and many of his friends. His 
first sermon was preached in September, 1801, to an audience 
in a farm house where not a person present was a professing 
Christian, and used for a text, "But they made light of it." 4 
Following this calls for service came from many directions. 

i Memoir, p. 27 ff. 2 Ibid., p. 22. * Autob., p. 68. « Matt. 22 : 5. 



ABNER JONES 27 

Heart, soul and body he now threw into the ministry, while 
worldly prospects vanished. 

Before reaching his majority Jones had quit the fellowship 
of Calvinist Baptists, and had heard Elder Elias Smith preach 
at New Salisbury, N. H. His conclusions now were crystal- 
lized into a church in Lyndon, organized in the fall of 1801, the 
"first free Christian church" in New England. 1 The members 
called themselves simply "Christians," without the adjective 
"the." Jones removed to the town of Lebanon, that part later 
called West Lebanon, N. H., and continued to travel and preach. 
In the autumn of 1802 he organized churches at Hanover (then 
and now the seat of Dartmouth College) and Piermont, N. H. 2 
Both churches have long since disappeared. In November, 
1802, three Free Will Baptist preachers ordained him, 3 it 
having been clearly understood that he would not be a Free 
Will Baptist, but only a Christian. From this time f jrth his 
gospel labors were almost incessant in traveling and preaching. 
Single services lasted six to nine hours. He journeyed to 
Portsmouth and worked with Elder Elias Smith in much 
harmony, and induced Smith finally to abandon the name 
Baptist, and assisted him to organize a "Christian Church" in 
that city. He preached in the churches of the famous Drs. 
Stillman and Baldwin in Boston. Jones moved to Boston in 
1804, and on July 1 organized another "Christian Church." 
Great tribulation visited him there on account of his hetero- 
doxy. The rabble disturbed services. 4 Successive removals 
followed to Bradford, now part of Haverhill, and to Salem, 
Mass. His earlier services in Salem were held in a hall at the 
corner of Essex and English Streets. A reformation began 
which extended to other societies, until hundreds of accessions 
had been received into Salem churches. Jones kept private 
school to support his family, and served the Salem people sev- 
eral years. 

1 Memoir, p. 49. 2 Ibid., p. 62. 8 Ibid., p. 51. * Ibid., p. 66. 



28 THE CHRISTIAN DENOMINATION 

With Elders Elias Smith and John Boody, Abner Jones 
ordained, in Boston, November, 1806, John Rand, a young man 
who had left Dr. Stillman's church for conscience's sake, 1 and 
who was the first elder ordained by the Christians in New 
England. 

In 1811 his journeys took him to southern Massachusetts 
where he assisted in ordaining Benjamin Taylor, who became 
a well-known minister, made the acquaintance of the Assonet 
church, which had left the Baptists and joined the Christians, 
(as did the Baptist church at Dartmouth, under leadership 
of Rev. Daniel Hix,) and formed lasting friendship with Hix 
himself. 2 Leaving Salem, Jones became pastor of the cnurch 
at Portsmouth, N. H., about the beginning of the war of 1812, 
although his family was not moved until the next year. Ports- 
mouth was blockaded, kept in terror or alarm much of .ho time, 
its inhabitants being often distressed, the general conditions 
aggravated by the presence of several regiments of troops, and 
incendiary burning of nearly three hundred dwellings one 
bitterly cold December night. Jones himself was sometimes 
penniless and his larder empty; but that was no uncommon 
plight in Portsmouth then. 

Owing to the town's beleaguered condition, and wishing 
to travel among the churches, Jones moved his family to 
Stratham, ten miles distant, where they resided for a year. In 
1815 his labors began in Hopkinton, N. H., a year rendered 
memorable by the prevalence of "spotted fever" and a cold 
season which finally culminated in the famous cold year of 
1816. The fever was attributed to the cold years and scanty 
crops. So terrible were the ravages of the disease in Deer- 
field, N. H., that appeals were made to Abner Jones to go to 
assist the local physician. After repeated refusals, he finally 
went and remained until the pestilence subsided. Hardly had 
he returned to Hopkinton before fever broke out there, and 

1 Memoir, p. 70, 71. a Ibid., p. 82. 



ABNER JONES 29 

again he was full of business. As long as he lived there his 
medical practice continued. 

It was at Hopkinton also that Jones banished intoxicating 
beverages from his home and adopted the principle of total 
abstinence, much to the disgust and scandal of his townsmen, 
not to mention the chagrin of Mrs. Jones. 1 He was personally 
abused in severe fashion, stigmatized a fanatic in temperance 
and religion, and quack in medicine, although he was member 
of the New Hampshire Medical Society, and in regular stand- 
ing. Then, too, Jones became a Free Mason, and some of his 
ardent admirers broke with him. Hence about 1821 he removed 
to Salem and a second time ministered to that church A 
drooping cause was here revived, the membership enlarged, 
and a building erected on Herbert Street, which Jones 
pronounced the most commodious church building he had 
ever seen. 

Death first invaded his home here, taking his youngest 
daughter Mary, fifteen years of age. In 1829, getting leave of 
absence from his church, Mr. and Mrs. Jones traveled leisurely 
to Saratoga and Ballston, N. Y., then to Maysfield, where he was 
seized with rheumatic fever and brought close to death's door, 
suffering also a relapse. After weeks of suffering he was able 
to journey again, and the Joneses proceeded south into 
Dutchess County. Eventually he was called to serve the church 
at Milan, in that county. Proceeding to Salem, he resigned that 
post, parting with his beloved congregation most regretfully, 
and settling at Milan in 1830, continuing there three years. 
The next removal was to Assonet, Mass., but intervening and 
subsequent time was largely occupied with journeys to different 
states. 

Death entered the family again and took away Mrs. Jones 
in 1836. This affliction left indelible impression upon her 
husband and shadowed the remainder of his life. He continued 
to journey and to preach, visiting former parishes, and then 

1 Memoir, pp. 108, 110. 



30 THE CHRISTIAN DENOMINATION 

located at Upton, Mass., with a very small and destitute con- 
gregation. 

In August, 1839, he was married to Mrs. Nancy Clark of 
Nantucket, removing the next year with his family to Exeter, 
N. H., intending to make this place his permanent home; and 
there he invested in a snug little cottage, with funds accumu- 
lated by his medical treatment of cancers. Soon his health 
began to fail and steadily declined until May, 1841, when he 
passed away. His funeral was held in the chapel of the Chris- 
tian Society attended by a large company of mourners, friends, 
and more than twenty clergymen of different denominations. 
By Dr. Jones's request. Rev. Elijah Shaw, of Lowell, Mass.. 
preached an appropriate funeral discourse. 

Such in brief was the career of Rev. Abner Jones, M. D., 
a man of most excellent character, firm and determined, of 
scholarly bent, familiar with history, biography, Latin, Greek 
and Hebrew, all of which he mastered under his own tuition. 
He was a temperance reformer, religious reformer, a traveling 
evangelist for many years, an unusually perspicuous speaker 
and student of the Bible, an organizer of churches, an estab- 
lisher of the same, and a successful leader in the denomination 
commonly called "Christian Connection" in New England. 
Moreover, he was a successful physician, and member of the 
New Hampshire Medical Society. 1 In him dwelt the spark 
of poetic genius, and he might have done more than write toler- 
able verse had he been at liberty to cultivate the muse's 
acquaintance and indulge his flights of fancy. A number of 
very creditable poetic productions are printed in the Memoir 
of Dr. Jones. 2 

His portrait, taken in middle life, is that of a man of 
stocky build, vigorous and active. His face and head were 
of massive mould, the face clean shaven and square; the hair 
retreated well back from the forehead, the smallish eyes were 
of piercing keenness, and a Roman nose, together with firmly 

1 Memoir, p. 188. 2 Ibid., p. 190-207. 



ELIAS SMITH 31 

pressed lips, denoted a character at once discerning and firm. 
Other men have been more brilliant, and his brethren in the 
ministry overshadowed him in point of eloquence, but few of 
them wrought more faithfully or surely. Doubtless Abner 
Jones was more worthy of esteem than the simple record and 
memoir of his life indicate. 

ELIAS SMITH 

Near the mouth of the Connecticut River is the famous old 
town of Lyme, from which have hailed notable men and women. 
To-day it is beautiful and classic, and from its vantage ground 
one can look out over Long Island Sound. One hundred and 
thirty years or more ago the town's inhabitants saw British 
men-of-war plowing the water of the Sound. But what a 
different creature is a steel man-of-war with its terrible guns 
from the old wooden sailing craft with its muzzle-loading 
cannon ! 

Back in old Lyme was the birthplace of a baby boy who, 
as a man, stirred all religious New England (and it was nearly 
all religious !). In the frame farm house of Stephen and Irene 
(Ransom) Smith, was born, on the 17th of June, 1769, a baby 
christened Elias in memory of an uncle killed in the French 
and Indian War. The father's stock was English and the 
mother's Welsh. She was a second wife and but nineteen 
years old when her son was born. Two more sons and two 
daughters completed the family. The Smiths never were in 
easy circumstances until their children were grown up, and the 
utmost frugality was necessary in the household. 

Stephen Smith was a Baptist. New England Puritanism 
reigned in the eighteenth century, and still exacted its rigors, 
and while the Baptists adhered to Calvinism in doctrine, Cal- 
vinism was considered milder than Puritan Congregationalism. 
Mrs. Smith was first of the latter faith. But both parents died 
as members of the denomination whose history we are to trace, 



32 THE CHRISTIAN DENOMINATION 

and in the forming of which their son was to bear a unique 
part. 1 

The boy's schooling began in his fourth year. A retentive 
memory compensated somewhat for slow perception. Three 
months schooling in summer and three in winter was the rule 
in Lyme then. As early as his seventh year Elias was reading 
the New Testament, and with acquirement of ability to read 
was awakened a pleasure in and thirst for learning. School 
days ended for Elias shortly before his thirteenth year; and 
subsequently he attended school thirteen days to learn gram- 
mar, two days to learn arithmetic and eight evenings to learn 
music. 

Stirring days were found in New England during Elias 
Smith's boyhood, and Bunker Hill was fought on his sixth 
birthday. 2 His eyes often saw the British ships and the smoke 
of their guns on the Sound, and he was terrified by the boom 
and roar. War news added to his childish terror. The pul- 
sating religious atmosphere and the trying years of the Revolu- 
tionary War were a stimulating combination and moulded 
character inevitably. And this boy, slowly taking in events 
and drinking of the prevailing spirit, became introspective. 
Conscience spoke powerfully. He wept for his sins, in secret 
read the prayer in his spelling-book, and pondered the preach- 
ing he heard in his father's house and elsewhere. Morbid 
experiences were frequent, and his surroundings afforded no 
relief. As a man, writing his autobiography, Elias Smith 
recorded but little of happy childhood impressions, and con- 
siderable of the morbid. 

A serio-comic episode during his eighth year had a very 
unexpected denouement, and left a life-long impression. Mrs. 
Smith, comformably to her Congregational training, desired to 
have her son baptized by sprinkling ; but her husband's Baptist 
training said, No. All of Mrs. Smith's relatives except one, 
and he a Baptist preacher, were Congregationalists and believed 

iAutob., p. 15. 2 Ibid., p. 23. 



ELIAS SMITH 33 

also in infant baptism. Hence the perplexed mother had 
divided counsel. At length with one of her brothers, during 
her husband's absence, she planned for the christening upon & 
certain sabbath, and told Mr. Smith of her plan when he 
returned. Although disapproving, he promised to lay no 
hindrance in the way. Elias heard and was seized with name- 
less horror. On the appointed sabbath all the Smiths repaired 
to the meeting-house three miles distant, and Elias forgot his 
fear in the joy of meeting companionable cousins. However, 
when afternoon service was called, he espied a basin of water 
before the pulpit, and upon inquiry of his elder cousin was 
told that the water was for christening purposes, and that he 
was to be baptized. Then he rebelled in spirit and determined 
to escape the ordeal. When the minister went down the aisle 
to lead the boys forward, Elias bolted for the meeting-house 
door, was pursued by his conspirator uncle and overtaken, 
dragged before the sacred desk, and, pinioned hand and foot, 
subjected to christening, in spite of frantic struggles. 1 
Younger brothers submitted gracefully. Forever after Elias 
Smith was a sworn antagonist of child-sprinkling. When a 
year later he saw the first baptism by immersion, he mentally 
contrasted that ceremony with his own unfortunate experience, 
and viewed the sight with pleasure from a distance, thinking 
perhaps he might be forcibly immersed also. 2 About this time 
a revival occurred in the neighborhood, and the boy was much 
exercised in mind, but held his own counsel. His experience 
then and years afterward was little less than torture. 

Early in 1780 the Smiths moved to Hebron and resided 
more than two years. There Elias practically finished his 
schooling. He could read indifferently, was entirely ignorant 
of arithmetic, and had not heard of a dictionary. How he 
acquired most of his training will be detailed later. The 
capture of Fort Groton, the burning of New London by the 
British, and the Indian raid at Royalton, Vt., together with 

lAutob., p. 28. 2 IWd., p. 29. 



34 THE CHRISTIAN DENOMINATION 

much-talked-of celestial phenomena and the awesome preaching 
heard nearly drove him to despair. 

Stephen Smith sold his Connecticut property in the spring 
of 1782, went to Vermont with one of his boys, and bought one 
hundred acres of land on a north hillside near that part of 
town now known as South Woodstock, in Windsor County. 
He made a clearing, erected walls for a log house, and returned 
for his family before the house was roofed. It was one hun- 
dred eighty miles from Lyme to Woodstock, up the Connecticut 
valley to the vicinity of the present town of Windsor, and then 
through valley and swamp and forest and over hills to the new 
home. The journey occupied thirteen days, was very trying, 
and Elias walked nearly every step. The new home was in a 
forest wilderness. At Woodstock green, in the north part of 
town was a settlement and one or two frame houses; every- 
thing else was log house work. Smith and his family started 
for his clearing and cabin after three or four days' rest, neigh- 
bors going to assist him to locate. Only after a hard climb and 
clearing a road was the rude cabin reached. To-day one may 
journey to the Smith homestead site up an excellent hill road 
through woods and past beautiful fern banks or waving clumps 
of golden rod ; but the hillside is still steep and the climb hard. 
The first sight of Stephen Smith's cabin was positively revolt- 
ing to his son Elias, who turned and started for Connecticut. 
Stern commands brought him back however, to share the rude 
home. Imagine a log house of green logs, without doors, win- 
dows, floor or roof, with tall grass inside, and a large stump 
in the middle, standing in virgin forest. And imagine what 
had to be done to fit such a home for a severe northern winter, 
and it was then August. Hardships almost incredible were 
endured. 1 Provisions were scarce, crops poor. A recital of 
all privations and misfortunes the new settlers went through 
would serve little purpose here. In this home we will find 
them for years, the father seasonably tilling his farm, plying 

i Autob., pp. 38-44. 



ELIAS SMITH 35 

the tanner's and shoemaker's trades, Elias and the other boys 
sharing his labors until near their majority. 

In his sixteenth year Elias Smith was introduced to a new 
world through the kindness of relatives. Several of the 
Ransoms had moved to Woodstock and located, becoming 
prominent for several generations, descendants still living 
there. In 1785 Elisha Ransom, Baptist clergyman, was hired 
to keep a school during the winter, and his nephew gained one 
month's schooling, studying Dilworth's grammar, much against 
his father's wish, learning his lessons while walking two miles 
back and forth from home to school, or while lying in front of 
the fireplace reading by firelight. This last practice injured 
his eyes much. With his uncle's help other studies were pur- 
sued, and the kindness was ever remembered. 

About this time a deadly scarlet-fever epidemic visited 
that community and decimated it. Elias was again thrown 
into religious despair. In the woods, alone, he thought to 
pray, and then refrained, concluding that perhaps he was 
elected to be lost. By slipping while carrying a heavy log of 
wood one day, he was held fast for a time in the snow and 
stunned. With returning consciousness he experienced what 
he afterward recognized as regeneration and the practical 
beginning of a Christian life. It was a day to reckon from, 
and later influenced his preaching. 1 

Then Smith became exercised about baptism, hunted his 
Bible through in vain to find warrant for infant baptism, and 
finally concluded that immersion was the proper mode. His 
eighteenth summer was spent working for his conspirator- 
uncle, at odd times reading his uncle's logic, rhetoric and other 
books, which were his constant diversion. Hard labor and 
constant mental application damaged his health and necessi- 
tated cessation from his employment. Later Smith was hired 
to teach a month's school near home, at $4 a month and board. 
His appearance as schoolmaster was rather rueful, jet he 

1 He enlarges upon this, p. 60 ff. 



36 THE CHRISTIAN DENOMINATION 

acquitted himself satisfactorily, and applied himself to learn- 
ing. He attended school ten days in his eighteenth winter to 
learn arithmetic, and then engaged to teach again, at intervals, 
even returning to Connecticut for a few months and making 
the journey in singular destitution. 1 His short stay in Spring- 
field, Mass., was his first real glimpse of the world, which 
appeared exceedingly strange. During this trip and visit 
he frequented religious meetings, taking careful note and 
making pungent mental criticism. Smith himself was almost 
unconsciously drawn toward the ministry and much of the time 
in deep study. 

Returning to Woodstock he taught school, was baptized, 
joined the Baptist church, swallowing "articles of belief" and 
all. 2 Then followed a long fight against preaching the gospel, 
Reading sermons at services when no minister was present 
accustomed the twenty-one-year-old youth to standing before 
audiences. Getting leave from the school committee, Smith 
attended several Baptist associations in Massachusetts, Ver- 
mont, and New Hampshire, to much profit. When just past 
his twenty-first birthday, he preached his first sermon in the 
home of Deacon Lawrence near the Woodstock-Hartland town 
line. Solicitation caused him to overcome his bashfulness and 
several times "improve" his talent in that neighborhood. And 
so by degrees he began his public ministry. 

Induced by a dream and urging of Samuel Stone, of Pier 
mont, N. H., who had gone clear to Woodstock to fetch Smith, 
Elias went to Piermont, and Bradford, Vt., and preached 
several times. Returning to Woodstock, he called his school 
together, took an affectionate leave of the pupils and journeyed 
back to New Hampshire. 

Smith as Minister of the Word. — Smith's ministerial life 
was fraught with adventure and romantic hardship, a tempestu- 
ous career for the next fifteen years, or until 1816. Our 
young preacher went from Vermont's green hills into New 

1 Autob., p. 102 ff. 2 Ibid., p. 131. 



ELIAS SMITH 37 

Hampshire. During six or seven weeks he had preached in 
several places, received half a crown (fifty-five cents, the first 
money received as a minister), and revisited his Woodstock 
home. Immediately the tongue of slander circulated ruinous 
reports, and that tongue never ceased its baleful work until 
Elias quit the active ministry. On his return trip to Haver- 
hill, N. H., he was first urged to adopt a system of theology — 
advice that proved torment. Seasons of depression and dis- 
tress over doctrine followed him persistently. 

We cannot mention each itinerary, for his career took him 
pretty much all over New England and as far south as Virginia. 
His journeys were almost incredible in number. In 1791 and 
1792 Smith preached mostly in eastern New Hampshire, in Lee, 
Stratham, and thereabouts, and was effective and sought after. 
By the generosity of Capt. Hill, of Lee, Smith, then twenty-two 
years old, had his first broadcloth clothes, but never was recon- 
ciled to their black color, which seemed to him fit for a coffin, 
but not for a live man. He had learned to despise bitterly 
everything from the title "reverend" to powdered wig and 
sermon notes that pertained to "established" clergymen, 1 
whether Congregational or Episcopalian, or of other faiths. 
Dr. Samuel Shepherd and Dr. Stillman, famous divines, 
and other celebrities of Smith's day were acquaintances. 
Smith himself was made bearer of letters calling a council for 
his ordination in July, 1792, and made his first visit to Charles- 
town, Cambridge and Boston on that account. The confusion 
of street traffic in Boston so affected him that he turned back 
and spent the first night outside Charlestown, 2 and words 
cannot describe his trepidation when entering an elegant city 
church for the first time to preach. In August, 1792, Elias 
Smith was ordained at Lee, a large concourse of people being 
present, and went on preaching as before. Samuel Hopkins' 
famous Body of Divinity had just been issued, awakening great 
controversy. In general Smith was wise enough to stick to 

1 Autob., pp. 206, 279. 2 Ibid., p. 222. 



38 THE CHRISTIAN DENOMINATION 

plain Scriptural statements and avoid controversy. He 
invented his own interpretation of the doctrine of election, 
and later ascribed his lapse into Universalism to his com- 
promise. 

In January, 1793, Elias Smith and Mary Burleigh, fifth 
daughter of Josiah Burleigh, of Newmarket, N. H., were mar- 
ried, she being then past nineteen years old, and he being past 
twenty-three, Dr. Samuel Shepherd performing the ceremony. 
They lived together twenty-one years, until her death in Phila- 
delphia. They had absolutely nothing with which to begin 
housekeeping, and Mr. Burleigh provided. A new pastorate 
had been begun at Salisbury, N. H., where they established a 
home with some gifts from their new parishioners. Wherever 
Smith went revivals sprang up, in Salisbury and towns near 
and distant. But Smith became very unhappy in Salisbury. 
In fact, he never could endure a settled pastorate. He visited 
Woburn, Mass., by invitation, and engaged to preach there two- 
thirds of the time until spring, 1797 ; but immediately changed 
his mind and went back to Salisbury. While digging potatoes 
one day he resolved to sever his pastoral tie in Salisbury, come 
life or death. Bad feeling was engendered, but Smith was 
free — free to entangle himself again. He engaged with Woburn 
at |333.33 per year, once more, moving there in 1798. Being 
in Rome he began to conform to Roman manner of dress and 
other matters, all of which were galling. A council dressed in 
black installed him, in which were two D. D.'s and one or two 
M. A.'s and all wore "bands." Smith loathed the whole pro- 
ceeding. 1 And now followed trouble enough. Salary was 
not paid. In time the Society loaned Smith f 1,000, with part 
of which he entered a business partnership in Woodstock, Vt. 
Clerical fashions distressed him. The trinity and election 
were worse than Banquo's ghost ; but election, special and par- 
ticular, won the day, and was proclaimed by Smith to the 
scandal of many. A sense of bondage was again irking him, 2 

1 Autob., p. 279. 2 Ibid., p. 287. r 



ELIAS SMITH 39 

and once more the tie was snapped. Elias Smith went back to 
Salisbury, N. H., to share in a store business which had been 
removed to that place. He had to sacrifice his Woburn prop- 
erty, and was nearly stripped by his former parishioners. 

This removal to Salisbury was in the fall of 1801. Uriah 
Smith, a younger brother of Elias, recently converted to 
Universalism, visited in Salisbury, and soon Elias was preach- 
ing Universalism, which he embraced for fifteen days on his 
first excursion to that unknown world. 1 He had previously 
abandoned Calvinism, and swung to the other extreme. He 
was miserable. What should he do? A sweet voice said, 
"Drop both (Calvinism and Universalism) and search the 
Scriptures." Smith then publicly renounced Universalism. 
He had lost his theology. Business was as galling as a settled 
pastorate. War between France and England depreciated 
prices of imported goods, and his company faced bankruptcy. 
Smith turned his business and house to his partners, who 
assumed all liability. This left him a horse, chaise, and house- 
hold effects, and the two former were given to creditors after 
the family was carried to Newmarket. Six hundred dollars 
of private debts hung over him. Woburn debts were also 
pressed and paid by note. 

His family was brought to Portsmouth to reside in 1802, 
just before the great fire that burned much of the town and 
Jefferson Hall, where he had been holding services. Meetings 
were then transferred to the courthouse, where Smith held his 
first communion services after the New Testament fashion. 
Persecutions were visited upon him — stoning of his new 
meeting-house, which had been erected, smashing windows, 
throwing assafoetida into the room, uproarious conduct like 
Bedlam let loose, disturbance at baptisms, attempts to draw 
the preacher from his pulpit, reviling and abuse on the streets. 

Once more Smith was stripped of possessions, this time by 
Salisbury people, although he owed them nothing. And now 

1 Autob., p. 292. 



40 THE CHRISTIAN DENOMINATION 

followed his association with Abner Jones, and formation of 
the Christian Church in Portsmouth, persecution by fellow 
ministers, especially in Boston, his citation to appear before 
the Woburn Baptist church, of which he was still a member, 
and his final and formal withdrawal from that church and 
Baptist fellowship. 1 And still his labors in traveling, preach- 
ing and writing were almost Herculean. 

One week in June Smith was out of town from Monday to 
Wednesday evening. On going to the meeting-house he found 
it beset by a mob, rioting, and returned home without preach- 
ing. A letter thrust into his hand threatened tar and feathers. 
Next day a mob waited upon him beneath a printing office, and 
a friend took up an axe for Smith's use. He was accused of 
writing a pamphlet issued while he was out of town, describ- 
ing an Episcopalian priest, but was innocent, of course. 2 A 
committee waited on him and were satisfied with his disclaimer. 
The mob let him return home. That evening a large crowd of 
friends escorted him to church and return, and guarded him 
while preaching, and his house through the night. An evening 
before President Jefferson's inaugural Smith preached "The 
Whole World Governed by a Jew," and angry enemies became 
raging. However, town authorities interfered to preserve 
order. The real author of the pamphlet that precipitated all 
the above trouble was later discovered. 

Smith as a Journalist. — At this point we find our subject 
turning to journalism, in which field he was able and brilliant. 
Having already published considerable, he conceived and exe- 
cuted a plan for a regular periodical in which he might express 
his views, and in 1805 commenced The Christian's Magazine, 
Reviewer and Religious Intelligencer, containing subjects his- 
torical, doctrinal, experimental, practical and poetical, thirty- 
six pages, in size four and one-half by seven and one-half inches, 
issued once in three months. Popular sermons were merci- 
lessly criticised in the Magazine. 

1 Autob., p. 341. 2 Ibid., p. 349. 



ELIAS SMITH 41 

He next occupied himself three weeks with an illustration 
of the prophecies, which he first preached and then published, 
the twenty-two sermons making a book of 300 pages. While 
in Little Compton, R. I., he had a proposal from Isaac Wilber, 
Esq., Member of Congress, to conduct a religious newspaper to 
advocate religious liberty, and with others Wilber offered lib- 
eral help. He declined proffered assistance, not wishing to 
abridge his own liberty of action or utterance. But September 
1, 1808, he issued the first number of the Herald of Gospel 
Liberty, a folio nine by eleven inches in size, subscription price 
$1.50 per year, at Portsmouth, X. H. Its name was indica- 
tive of its purpose, and it was a religious newspaper from the 
first, and the first of its kind in all the world, so far as is 
known. Two hundred seventy-four subscribers were on the 
first list, and fifteen hundred in 1815. 

Being now no longer able to get a printer in Portsmouth, 
he hired his publishing done in Exeter, N. H. He made a trip 
to Maine, preaching at several places, and formed a church at 
Portland, whither he moved his family in 1810. This move 
he always regretted. The Herald of Gospel Liberty was pub- 
lished at Portland, and Smith had purchased an office. Induced 
by Elder Frederick Plummer, Smith went to Philadelphia on a 
visit, and was influenced to settle there, moving in the summer 
of 1811, locating in Christian Street. The paper was issued 
with reasonable regularity, notwithstanding its editor's many 
itineraries. A year later he was writing a "New Testament 
Dictionary," his most difficult piece of work. Freed from this 
five months' job, he visited Virginia, then Vermont and other 
Xew England states, making a two-thousand'-mile tour. 

Sickness afflicted Mrs. Smith and the eldest daughter, and 
he was badly involved in debt, gradually losing everything he 
had. His publishing ventures were very expensive. Another 
trip to New England, collecting money due him, helped a little. 
He was stricken with typhus fever, and recovered slowly, being 
yet unable to journey to Philadelphia, but going instead to 



42 THE CHRISTIAN DENOMINATION 

Portsmouth. Hither his family should come. Then word 
reached him that his daughter and wife were ill of typhus, and 
later word conveyed intelligence of the wife's death, February 
27, 1814. Six children, one married, were left motherless. 
When able the stricken father returned to his family, and plan- 
ned for removal to New England. Three children were left 
in Philadelphia for some time. Near the close of this year, 
Elias Smith was married to Rachel Thurber, of Providence, 
R. I. They took up residence in Portsmouth within a few 
weeks, and once more Smith was stripped of possessions, even 
to table cutlery; but the Herald of Gospel Liberty he still 
retained and published. 

The first half of 1815 was occupied with writing his auto- 
biography, although that was not given to the public until 1816. 
This year he moved to Boston. 

He openly espoused Universalism for a second time, much 
to the scandal of his many friends. 1 Other changes were being 
pondered, too. When friends recovered from their consterna- 
tion, a storm of protest arose, and Elias Smith was again a 
man without fellowship. The Christians shrank from him: 
the Universalists did not really trust him. 2 

A consecrated layman of the Christians, Robert Foster, 
bought the Herald of Gospel Liberty, moved it back to Ports- 
mouth, and published it as the Christian Herald, bringing out 
his first issue in May, 1818. 

Smith as Thomsonian Physician. — Smith probably had 
another reason for changing his occupation : his critics charged 
that financial difficulties drove him to a change. He was 
almost always in financial chaos; he traveled and published 
much ; he had but meager support from churches and his paper ; 
and he had a large family to provide for. When settled in 
Boston he formed a business connection with the famous Dr. 
Samuel Thomson, of that city, originator of the "Thomsonian 
System" of medicine and therapeutics. At one time Smith 

iAutob., edition of 1840, p. 359. 2 Ibid., p. 360. 



ELIAS SMITH 43 

had been treated by the Thomsonian method, 1 and was so 
pleased with the results that he inquired into the "system." 
As Dr. Thomson's pupil he soon mastered the theory and 
materia medica and fell into a lucrative practice, led on by 
repeated calls from sick people, although he had intended to 
practice only in his family and among friends. Calls from 
outside the city led him to establish a private hospital or sani- 
tarium, about 1830, where both men and women were boarded 
and treated, at No. 54 High Street, between Federal and Atkin- 
son. Very remarkable cures were advertised, including goitre, 
dropsy, lock-jaw, rheumatism, consumption, dyspepsia, leprosy, 
and minor ailments. 2 He also published two medical works, 
a The People's Book" and "The American Physician and Family 
Assistant," copies of which are still extant. The third edition 
of the latter was issued in 1832. 

When Dr. Smith embraced Universalism in 1817, the Ports- 
mouth church withdrew fellowship from their former beloved 
pastor. When the New Hampshire Christian Conference con- 
vened at Gilford, in 1823, Dr. Smith publicly renounced the 
abhorred "ism," explaining how he fell into it. Before the same 
body at Durham, 1827, he made a similar renouncement, and 
at sundry times thereafter ; but he could not recover fellowship 
with his old comrades, for they were always suspicious of him. 
And justly so, for he relapsed a third and fourth time into the 
doctrine of universal salvation. 3 When Eev. Hosea Ballou 
became a resident of Boston, Smith formed his acquaintance, 
and in 1819 published a book, "The Judgment of this World : 
The Prince of this World Cast Out, and all Men Drawn to 
Christ," advocating Ballou's doctrines. The Herald of Life 
and Immortality, a quarterly magazine, he devoted to some 
phases of Universalist tenets. Ten years later, 1829, Smith 
published The Morning Star and City Watchman, and other 

1 Autob., 1840, p. 358. 2 American Physician, pp. 9, 10. s So Rev. 

\nson Titus, D. D., of the Universalist Historical Society. 



44 THE CHRISTIAN DENOMINATION 

writings were issued by him. Five medical volumes are cred- 
ited to him. 

In his old age, while yet active and vigorous, and expecting 
to do service still in the cause of Christ, Smith was received 
into fellowship by the Christian Church in Portsmouth, N. H., 
in 1840, and into the ministry of the Christian denomina- 
tion, in which relation he continued until his death. From 
1840 to 1846 he lived mostly with a daughter in Providence. 
Rhode Island, but died in Lynn, Mass., June 29, 1846, at a ripe 
age of 77 years. 1 

The career of this man was very remarkable and very 
romantic and checkered. As a minister of the Gospel he had 
remarkable success in revival work, but failed as a settled 
pastor. As a reformer he was extreme in denunciation, but 
utterly fearless in championing what he believed was the truth. 
Through all his vagaries he clung to the Bible as inspired and 
God-given. He had a true vision of religious liberty, and never 
lost opportunity to declare his position. When traveling and 
lecturing on Thomsonian medicine, he also preached as occa- 
sion offered itself. As a journalist and author he was both 
prolific and brilliant, compelling attention. In the medical 
profession he won success and notoriety. Had his education 
been commensurate with his ability, his life-story would read 
much differently. With a character above reproach, a tender 
conscience, and a keen sense of liberty, he preserved his man- 
hood through every trial. His labors were prodigious, and in 
the early nineteenth century New England he was a command- 
ing figure. His portrait published in 1816 indicates a stature 
a little above medium, a well-knit body endowed with great 
power of endurance; his forehead was high, with hair combed 
well back ; the features strong, prominent, with some irregular- 
ity of outline; the eyes rather severe and showing effects of 
early strain and soreness. As a speaker his presence was com- 
manding and his address engaging; for he spoke entirely 

1 Modern Light Bearers, p. 216. 



BARTON W. STONE 45 

without notes, with natural voice and ease, avoiding the bois- 
terous manner then quite common with ministers declaim- 
ing off-hand. 

BARTON WARREN STONE 

Barton Warren Stone was born near Port Tobacco, Md., 
December 24, 1772, the son of John and Mary (Warren) Stone. 
John Stone died when his son was of tender years, and the boy 
never knew a father's care. Mrs. Stone, left with a large 
family, thought to provide for them by moving to that new 
country, then "called the backwoods of Virginia," and with her 
large family and many servants she settled near the Dan River 
in Pittsylvania County, eighty miles below Blue Mountain, in 
southwestern Virginia. This emigration was in 1779, and into 
a country quite undeveloped, among people of Arcadian sim- 
plicity, where courts of justice were rare, lynch law common, 
pleasure and sports simple, religion at low ebb, the clergy 
frivolous. 

Young Stone's brothers were Revolutionary soldiers, and 
the stirring scenes of those days were indelibly written on the 
boy's mind. Generals Green and Cornwallis met in terrible 
conflict at Guilford Court House, N. C, only thirty miles from 
Mrs. Stone's farm. And when war ended people's immoral- 
ities were still further deepened by vices the soldiers took home. 
Barton drank deep of liberty's spirit, and could hardly brook 
the name "Tory." 

His schooling began early, but to little profit, under a 
tyrannical schoolmaster. Only most elementary branches were 
taught, and Stone was soon pronounced proficient in them. 
Great love for books possessed him, but books themselves were 
rare. The Bible was read in school until he became familiar 
with and tired of it. 

With the close of war "priests' salaries were abolished," 
and most of the Episcopalian clergy returned to England. 
Wicked men still more abounded. Baptist and Methodist 



46 THE CHRISTIAN DENOMINATION 

preachers entered the country and marked revivals followed. 
Barton acknowledged himself affected by their preaching. 
Multitudes attended the ministrations of those Baptist and 
Methodist preachers, and many were immersed, to the wonder- 
ment of the people of those parts. Stone was much affected 
also by the relation of converts' experience. In general the 
work of those preachers benefitted society greatly. The Meth- 
odists were especially opposed by the Episcopalians, but were 
joined in their opposition by the Baptists. 1 Noticing all this, 
the boy was much disturbed in his mind, became discouraged, 
quit praying and plunged into youthful sports. 

About his sixteenth year the father's estate was divided 
among the family, and Barton determined to become a barrister 
and to secure ample preparatory training. Hence he repaired 
to Guilford Academy in North Carolina, 1790, for study, 
applied himself indefatigably, denying himself proper food; 
with the natural result — high rank in class and impaired 
health. About thirty students had been converted under the 
moving preaching of the awkward, uncouth James McGready, 
of terrible visage, a Presbyterian preacher of some renown. 
Although conscience-smitten for it, young Stone avoided the 
pious and consorted with the impious element, even contem- 
plating removal to Hampden-Sidney College, in Virginia, to 
escape religious influences. However, after a year's soul- 
racking travail, he was converted, and lived a Christian life 
the rest of his school days. About this time Stone began to 
realize how expensive an education was. His funds were 
exhausted; he had lost most of his patrimony, was unable to 
clothe himself decently or to secure such books as he wished. 
He therefore thought to quit school, but was encouraged to 
continue by the master of the school. 

The "dead languages" and science were pleasant studies 
and he easily mastered them. 

Stone's conversion greatly changed his future career. By 

1 Biog., p. 5. 



BARTON W. STONE 47 

advice of Dr. Caldwell, of Guilford Academy, he became a can- 
didate for licensure in Orange Presbytery, in 1793, but utterly 
failed in preparing a thesis on the Trinity, notwithstanding 
his familiarity with the Bible from early boyhood. 1 With 
brooding over the theme he became confused and decided to 
abandon the idea of being a minister. Just as the fiery, even 
lurid, periods of McGready only benumbed his spirit and 
depressed him, so the dogmatic theology assigned to him for 
study likewise depressed Stone, and influenced him to abandon 
the sacred calling. As abstruse theory the dogmatics seemed 
logical and assuring, but they differed widely from what the 
young candidate read in his Bible. 

Gathering up worldly possessions, Stone started for a 
brother's home in Oglethorpe County, Georgia, and was ill 
there for several months. By this brother's good offices 
Barton became professor of languages in a Methodist academy, 
near Washington, Georgia, under the leadership of Hope Hull, 
a distinguished Methodist preacher. This was in 1795, and 
the venture was eminently successful. 

But danger lay in his success and the social swirl of the 
coterie to which his attainments admitted him; therefore he 
forced himself to deny flattering associations, and betook him- 
self to Christian devotion. Continuing in his position until 
1796, he then resigned, returned to North Carolina, received 
license to preach, and an appointment to travel in the southern 
part of the state with Robert Foster, a young man licensed at 
the same time. When the license was granted, a venerable 
father addressed the candidates, gave each a copy of the Bible, 
and said: "Go ye into all the world and preach the gospel to 
every creature," 2 This incident had a lasting effect on Stone. 
Young Foster abandoned his ministry upon reaching his field, 
and his companion resolved to do the same and to proceed to 
Florida. The next day he mounted his horse and started, but 
was providentially turned toward Tennessee. In Wythe 

1 Biog., p. 12 ff. 2 Ibid., p. 16. 



48 THE CHRISTIAN DENOMINATION 

County, Virginia, he chanced upon an old acquaintance, and 
was constrained to preach in that vicinity and Montgomery 
County for several weeks. Over the mountains he journeyed 
by easy stages to Knoxville, and then on to Nashville, meeting 
with strange adventures, and being in danger from Indians. 
When near Nashville he again encountered old friends from 
North Carolina. Now began his preaching circuits through 
the Cumberland country, enlivened by encounters with ruffians 
and deists and border characters. Stone was always equal to 
the occasion. 1 

Having completed his labors in Tennessee, he proceeded 
with a colleague across a wilderness country to Cane Ridge and 
Concord, Kentucky, continuing there a year, and finally settling 
as permanent pastor, seeing great results from his steady 
methodical ministry. 

During the fall of 1797, business called him to Georgia, 
and he was given a mission in behalf of the infant Transylvania 
University. His way was through country infested with 
Indians and bandits. The horrible conditions which he saw 
among negro slaves during this trip determined him to abandon 
slavery. 2 Having completed his mission in Georgia, and made 
a visit to his mother in Virginia, Stone returned to his Ken- 
tucky congregations. 

In the fall of 1798, a day was set for Stone's ordination. 
Preparatory thereto he studied the Presbyterian confession of 
faith, but stumbled over the Trinity, election, reprobation, fore- 
ordination, etc., and determined to forego ordination. He was 
persuaded to proceed, and in public examination declared his 
acceptance of the confession so far as it seemed consistent with 
the word of God, and received ordination without objection. 
A long struggle and unhappy months ensued; but Stone ulti- 
mately threw overboard Calvinism and found light in the Bible. 3 

James McGready and other Presbyterian preachers were 
holding remarkable religious revivals in Logan County, south- 

1 Biog., p. 21 ff. 2 Ibid., p. 27. 3 John 20:31 gave him the light. 



BARTON W. STONE 49 

western Kentucky, in 1801. This was about the beginning of 
the great revival. Barton Stone went to see for himself, and 
saw the wild physical manifestations which later characterized 
his own work at Concord and Cane Ridge. While the revival 
progressed, in July, the same year, he went to Virginia and 
married Elizabeth Campbell, daughter of Col. William and 
Tabitha Campbell, and hurried back to meetings that were 
appointed at Cane Ridge. Here was the scene of a great 
revival. 

The Ridge is an elevated water-shed running northwest 
and southeast. Then it was heavily timbered, except for the 
clearing where a log meeting-house was erected. A consider- 
able space among the forest trees was cleared for seats and 
camps, and rude platforms were constructed in several places 
to serve as preachers' stands. A motley concourse of people, 
estimated at twenty to thirty thousand, from all parts of Ken 
tucky, the Cumberland country and southern Ohio, gathered 
and camped round about the meeting-house, covering many 
acres of land. Stone preached day and night, and at times 
five or six other ministers were similarly engaged. 1 The wild 
scenes that followed have long since become well-known to 
readers of these pages. For the most part the Presbyterians 
frowned upon and opposed the revival, quite largely on account 
of its excitement and strange manifestations. Some Presby- 
terian preachers were engaged in the work, however, and 
preached the heresy of free salvation minus election. 

Stone's excessive labors at Cane Ridge left him spitting 
blood and greatly reduced in strength, but soon he frequented 
the revival at Paris, seven miles distant. 

Richard McNemar, John Thompson, and John Dunlavy, 
of Ohio, Robert Marshall and B. W. Stone were all preaching 
free grace as a result of the revival impetus. Both their 
doctrines and the revival movement were violently opposed by 
the staid Presbyterian elders. 2 Finally McNemar was 

, , ... j .. . - K -■ . f , . p .-■ ■■ t — -r -.•=.." ! (. • ■' 

1 Rogers, p. 56. Stone, p. 135. 2 Davidson, pp. 140, 224. 



50 THE CHRISTIAN DENOMINATION 

brought to book by the Washington Presbytery of Ohio for 
heretical preaching. His case was appealed to the Synod at 
Lexington, Kentucky, in the manner described in another chap- 
ter. When it became evident that the case was going against 
McNemar, the men named above withdrew from their Presby- 
tery and joined in organizing a new Presbytery, which was only 
a new tyranny, and soon dissolved, leaving to the world its 
famous "Last Will and Testament." The dissenters wrote 
"The Apology of the Springfield Presbytery," which produced 
great effect, and was reprinted by Methodists in Virginia. 
They finally adopted the name "Christians." Stone recast his 
theology to accord with his new profession, eliminating nearly 
every vestige of Calvinism. 1 

Later they prepared "Observations on Church Govern- 
ment," the formulation of which rested largely with Stone, who 
became the object of general attack as an arch heretic. At 
this distance it is hard to realize the bitterness and malignity 
manifested toward him, or to conceive the amount of persecu- 
tion he was subjected to. Synod and Presbytery forbade their 
adherents to worship with the "Christians." 

No sooner had the din of this conflict begun to subside, 
than Shaker missionaries appeared and took from the Chris- 
tians Matthew Houston, Richard McNemar and John Dunlavy. 2 
Stone followed the Shakers from church to church, night and 
day laboring to keep people from being misled; but hundreds 
were ensnared. When serenity and prosperity again super- 
vened, Marshall and Thompson went back to the Presbyterians, 
and Stone stood alone. 

In 1809 Barton W.,. Jr., died, and the next spring his 
mother. The home was broken up. In 1811 Stone married 
Celia W., daughter of Capt. William and Mary Bowen, near 
Nashville, Tennessee. This woman was cousin of the first 
wife. About this time Stone studied Hebrew with a learned 
Prussian Jew, a doctor. Events came fast now. To secure 

1 Biog., pp. 56-64. 2 Davidson, pp. 166, 207. Stone, pp. 63, 64. 



BARTON W. STONE 51 

a livelihood, he taught in a highly respected school at Lexing- 
ton; then was principal of Rittenhouse Academy at George- 
town, gathering a church at that town of nearly three hundred 
members. 

The churches rightly concluded that such a man would be 
valuable in the field, and induced him to quit teaching and 
enter evangelistic work, in which his efforts were greatly 
blessed. However, he was not properly supported, and found 
it necessary to locate again, conducting a private academy at 
Georgetown. Reuben Dooley and Stone held a great revival 
in Eaton, Preble County, Ohio, and then Stone traveled among 
the frontier settlements. At various times he went into Ten- 
nessee, Ohio, Indiana, Illinois and Missouri, preaching. 

Vital consequences to him and his reputation grew out of 
Alexander Campbell's appearance in Kentucky in 1824. 1 He 
became acquainted with Campbell and found that they had 
much common ground in gospel labor. He declared himself 
pleased with much of Campbell's doctrines, yet he says, in his 
autobiography, that the doctrines had long been taught by the 
Christians, by his co-workers and himself. 2 

In 1826 he started a paper called the Christian Messenger, 
and continued its publication until 1844, missing some issues 
during his removal west and his subsequent sickness. The 
particular thing for which Stone is remembered is his famous 
"union" with the followers of Campbell, who had come to be 
called the Disciples of Christ. The first day of January, 1832, 
at Stone's new brick church, near the corner of Mill and High 
(then Hill) Streets, Lexington, Kentucky, the Christians and 
Disciples met and formed the famous "union," of which more 
will be said in a later chapter. Stone represented the Chris- 
tians and J. T. Johnson and John Smith the Disciples. When 
he moved to Jacksonville, Illinois, Stone found both denomina- 
tions at work there, and was instrumental in bringing them 

1 Biog., p. 140. 2 Ibid., p. 75. 



52 THE CHRISTIAN DENOMINATION 

together into one church. He continued to set forth his union 
theories in his paper during all these years. 

A paralytic shock disabled him in 1841, and from it he 
never fully recovered. While on a visit to friends in Missouri 
where he had preached in previous years, he was seized with a 
fatal illness and died November 9, 1844. Not long before this 
he had revisited the scenes of former labors in Kentucky, Ten- 
nessee, Ohio and Indiana, and his journey had seemed much 
like a farewell. His beloved Cane Ridge church had his remains 
conveyed to Kentucky and interred in the little burial ground 
which surrounds the old meeting-house. A marble shaft was 
erected above the grave, and stands there to-day, signifying 
the resting place of the famous champion of religious liberty. 

The Christian Messenger was not so vigorous a publication 
as other journals of the denomination, but in it Stone staunchly 
defended his own ground. Some other writings of his have 
also been published, and altogether he put before the reading 
public a large amount of literature. It was characterized by 
a peculiar grace and mildness, which probably won without 
offending his hearers. 

The great leader's personal appearance is described as 
follows: 1 "He is rather small in stature, but thickset and 
well proportioned, light complection, hair curly, has a pleasant 
blue eye, expressive of great sensibility, his voice bold and 
commanding, his gestures natural and easy, his sermons char- 
acteristic and instructive. He never leaves any part of his text 
unexplained, and seldom do his hearers go away uninstructed." 
This was written in 1825, at which time Stone was clerk 
of what was called the Kentucky Christian Conference. He 
was first and last a scholar, a successful educator and minister 
of the Gospel : by force of circumstances, a religious reformer, 
an apologist of ability, and a journalist. Friends testify to 
the humility of his bearing, his perfect frankness and honesty, 
his intense piety, his great firmness and perseverance. 

1 Chris. Her., Vol. IX, p. 51. 



DAVID PURVIANCE 53 

DAVID PURVIANCE 

In David Purviance we have a different type of man from 
the others whose lives are here sketched. He was the son of 
Col. John and Jane (Wasson) Purviance, and was born Novem- 
ber 14, 1766, in Iredell County, North Carolina, being one of 
eleven children. 

Colonel Purviance was a native of Pennsylvania, and 
settled in Rowan (now Iredell) County, North Carolina, in 
1764, when the country was new, and when a living was wrested 
from the soil only by severe labor. He was a man of some 
note and ability, serving as justice of the peace for several 
years, and winning a colonelcy for excellent services in the 
Revolutionary army. In the fall of 1791 he moved with his 
family to Sumner County, Tennessee, then nearly a wilderness, 
subject to frequent incursions of Indians, who plundered and 
murdered the settlers. John, second son of Colonel Purviance, 
was shot and scalped near his own dooryard, leaving a bride 
of a few months. Alarmed by this loss, the family moved to 
Bourbon County, Kentucky, residing there until 1800, when the 
Colonel went back to Wilson County, Tennessee. Both Colonel 
Purviance and his wife were exemplary Presbyterians up to 
the time of the famous Kentucky revival ; and when the Cum- 
berland division transpired, both sided with and joined that 
church. They raised and educated three sons and eight 
daughters. 

David, the oldest son, was given as good schooling as the 
country then afforded, and was apt to learn, making excellent 
progress. He learned the longer and shorter catechisms. 
When twelve years old he attended a seminary in North Caro- 
lina, presided over by a Presbyterian minister, Dr. Hall, and 
studied science, Latin, Greek, and such other branches as would 
prepare him for the ministry. His schooling was considerably 
interrupted by Bevolutionary War vicissitudes and the neces- 
sity of helping support the family while his father fought for 



54 THE CHRISTIAN DENOMINATION 

liberty. And yet David was very proficient as a student. 
Severe study broke bis health, and hindered further schooling. 
A little later the youth engaged in teaching Latin, Greek, and 
common literary branches. 

In his twenty-third year Purviance married Mary, daugh- 
ter of John and Martha Ireland, both of Irish descent, and 
engaged in farming, settling on the south fork of the Yadkin 
River. When Colonel Purviance moved west into Tennessee 
in 1791, to Sumner County, David and his family joined the 
colony, and settled on Cumberland River, near Nashville. This 
was on the frontier, and Indian atrocities and depredations 
were occasional happenings. After his brother John was shot 
and scalped while at work in the field, David's family also 
removed to Bourbon County, Kentucky, locating on Cane Ridge, 
three miles south of the meeting-house. David had a task 
before him. Bourbon County is now a fine agricultural region, 
rolling and picturesque ; but one hundred twenty years ago cane 
brakes and verdant forests occupied the land. To farm and 
get a living, he must subdue this wilderness with his own 
hands, since from principle he was not a slave owner; 1 and 
right manfully he buckled to the task, erecting a dwelling, 
clearing land and making a living sufficient for his family. 
For several years he devoted himself to this service. 

Kentucky was much distracted by Oyer and Terminer 
Court decisions about land titles, and the Court's abuses 
brought about its abolishment in 1795. Certain lawyers 
sought to re-establish that court, which agitation greatly con- 
cerned state elections of 1797. The son of Governor Garrard 
was put forth as legislative candidate in Bourbon County, by 
those wishing the court re-established. David Purviance's 
friends urged him to stand for election on the other side and 
both he and Garrard were elected. For some time, when the 
Legislature convened, John Breckinridge seemed the ruling 
spirit, 2 and he introduced a bill to revive the Oyer and Ter- 

i Biog., p. 17. 2 Ibid., p. 21. 



DAVID PURVIANCE 55 

miner Court, making a telling speech in its favor at the "psy- 
chological moment." No champion appeared for the opposi- 
tion, until finally, after much persuasion, David Purviance 
arose and addressed the speaker of the Legislature, much to 
the astonishment of everybody. Even his friends trembled 
and gasped, and Breckinridge himself had a mean fling at his 
uncouth opponent in homespun. However, Purviance clearly 
worsted Breckinridge, and helped to defeat the proposed meas- 
ure. This was probably the most intense and dramatic inci- 
dent in David's life. At a later session, he also overpowered 
the famous Felix Grundy in debate, and estopped undesirable 
legislation. He served several terms in the Kentucky legis- 
lature^ and was regarded as a champion of rural interests, 1 
being prominent as long as he remained. He failed of election 
to the constitutional convention, in 1799, because he kept no 
slaves and favored gradual emancipation; but was re-elected 
to the Legislature and served the last time in 1802 and 1803. 

David Purviance had already purposed to become a min- 
ister of the Gospel, and, therefore, was compelled to part 
company with his political career. Here belongs the story of 
the great Kentucky revival, so far as our subject was concerned. 
Of that marvelous phenomenon, mention has been made in the 
sketch of Barton W. Stone, and more will be said in a follow- 
ing chapter. Several thousand people are said to have been 
awakened, creating a most extraordinary demand for preachers 
and pastors. In one case several young men, 2 without 
theological training, were ordained and pressed into the min- 
istry without sectarian indoctrination, and with consequent 
disregard of Calvinistic Presbyterianism. By degrees, oppo- 
sition arose, and heterodox preachers were likely to be called 
to account. When charges were lodged against Richard 
McNemar before the Washington Presbytery, of Ohio, the case 
was appealed to the synod at Lexington, Kentucky. We have 

1 Biog., p. 32. 2 Davidson speaks of seventeen "illiterate exhorters." 

P. 229. 



56 THE CHRISTIAN DENOMINATION 

already mentioned the withdrawal of five Presbyterian preach- 
ers from the Presbytery when it appeared the case was going 
against McNemar. David Purviance, who had been ruling 
elder in Cane Ridge Church, imbibed the free-salvation ideas 
preached by the seceders, and immediately withdrew by letter 
from the Presbytery and joined the newly organized Spring- 
field Presbytery. 

At this time Purviance opposed that national and popular 
sin, slavery, maintaining the rights of the oppressed, down- 
trodden African. He never had owned slaves, but both his 
father and father-in-law had. Under his influence, both men 
liberated their slaves, and the majority of Cane Ridge church 
members did likewise. 

With great zeal David Purviance entered upon his min- 
istry. He was large and tall, with strong constitution, prom- 
inent high forehead, large nose and heavy chin. His features 
denoted strong character and great intellectuality; his voice 
was strong and his manner forceful and energetic. Night and 
day he preached, exhorted, sang and prayed, convincing many 
by his demeanor that he was very enthusiastic. He is said to 
have practiced setting apart a day, before preaching, for deep 
research, investigation, fasting, prayer and meditation. Con- 
sequently, he went to his task thoroughly prepared. In his 
early preaching career his circumstances were very poor, and 
his children were compelled to assist their mother to support 
the family while their father traveled in Kentucky, North Caro- 
lina, Tennessee and Ohio, preaching the Gospel. In 1806, he 
bought a tract of land in Preble County, Ohio, sending his son 
Levi to make some improvements during the summer. A 
colony had emigrated from Cane Ridge to Preble County, which 
was then a frontier, more Indians being in evidence than white 
people. In the fall of 1807, Purviance moved to Preble County, 
and organized a church with perhaps twenty-five members, 
largely composed of people from Cane Ridge Church. This 
settlement was at New Paris, probably named from Paris, Ken- 



DAVID PURVIANCE 57 

tucky. His ministrations were not confined exclusively to the 
new church, but he preached on the frontiers of Ohio and 
Indiana, suffering much in his travels, because of sparsely set- 
tled country and bad roads. Perhaps even worse than these 
sufferings were those inflicted by men who ridiculed the doc- 
trines preached by Purviance and his fellow-workers. 

The autumn of 1809 saw Purviance elected to the legisla- 
ture as representative for Montgomery and Preble Counties. 
The next year he went to the Senate for a two years' term. In 
1812 he was re-elected senator by Preble, Dark and Miami 
counties, serving them four years; and gradually the whole 
State became aware of his value as a legislator, capable of 
defending the rights of all classes and thoroughly insistent on 
doing right. He was one of few men trusted to draw up bills 
for legislative enactment. His influence was cast for estab- 
lishment of a State Penitentiary, for location of Miami Uni- 
versity at Oxford, and for repeal of the so-called "Black Laws" 
of the State of Ohio. These laws concerned negroes within 
the state, both free and slave. 

But his main labor all along was as pastor and minister. 
The church at New Paris grew so large that it swarmed and 
formed a new church called Shiloh, both congregations remain- 
ing under Purviance's pastoral care until near the close of his 
life. Then the Reformers, or Campbellites, as they were called, 
succeeded in dividing both churches, much to the aged pastor's 
distress. In 1843 Barton W. Stone visited New Paris while 
protracted meetings were in session, and the meeting of the two 
old champions of religious liberty was most affecting, as they 
fell upon one another's necks. And so Purviance's life mel- 
lowed in service of his country, the commonwealth and his 
churches, until the gradual dissolution of his body. His wife, 
Mary Purviance, had died in the year 1835. In August, 1847, 
his health declined rapidly, and almost without a struggle he 
dropped from this present existence. He was a man of daunt- 
less courage, well trained mind and statesman-like grasp; 



58 THE CHRISTIAN DENOMINATION 

always humble, he was ready to give others precedence. His 
fifteen terms of service in the Kentucky and Ohio legislatures 
entitle him to lasting remembrance and gratitude. For more 
than forty years he was a popular, persuasive minister of the 
Gospel and herald of peace among brethren. During his last 
years his heart was in the Washingtonian temperance reform. 
To the young Christian denomination he was a tower of 
strength. 

WILLIAM KINKADE 

About the close of the Revolutionary War western Penn- 
sylvania was still in a state of crude settlement. Students of 
history will readily recall events illustrating the backward 
social and industrial conditions of that country. To some 
unnamed locality in the western part of the Keystone state we 
must now turn ; for into a poor home in that nameless locality 
was born a baby boy on the 22nd day of September, 1783, who 
was named William Kinkade. In writing a brief sketch of his 
life, Kinkade, as a mature man, did not even give us the names 
of his parents. He says laconically that he was born and lived 
a few years in the "backwoods" of the state and section men- 
tioned. And then when the boy was about three years old, 
his parents left the backwoods and settled upon a frontier, 
this time in Kentucky. He grew up in the Kentucky wilds in 
the days of Indian war and scares, and saw lawlessness and 
barbarity a plenty. 

Of his education but the briefest mention is made, indicat- 
ing that the best of his early schooling was obtained at the 
knees of his mother who gave him also his earliest religious 
impressions, and seems to have taught him out of the New 
Testament. What little actual schooling he received as a boy 
was exceedingly rudimentary, and the text-book in use was 
also the New Testament. The Kinkades were connected with 
the Presbyterian church and William's mother taught him the 
"Mother's Catechism," and the others ; but he remarks that he 



WILLIAM KINKADE 59 

never believed all they contained. Nevertheless as a little 
lad he was religiously inclined, and used to retire to the woods 
alone to pray. His boyish mind conceived of God as the great- 
est and oldest person in existence, and of Jesus Christ as next 
in age. 

The popular ideal of the section of Kentucky in which he 
grew to manhood was his ideal, of which he says : "And I verily 
thought that to be a brave, skilful warrior, or a good hunter, 
was the greatest honor to which any man could attain." * And 
one of his personal acquaintances wrote : "We first behold him 
a wild, romantic youth, in the majestic forests of Kentucky — 
his native land [the allusion to his nativity is a mistake] in his 
leathern dress, with his deadly rifle, pursuing the nimble deer 
and fierce wolf with a heart fraught with courage, pride and 
native ambition." 2 When he reached young manhood he 
could read and write very indifferently. 

Naturally religious, oppressed with a sense of sin almost 
from his young boyhood days, he was deeply affected by reports 
of the great revival in his state, and lay under an increased 
sense of conviction of sin until his conversion at a large camp- 
meeting in the year 1802. The protracted state of depression 
was followed by a most joyous sense of release from condemna- 
tion, and almost immediately Kinkade felt impressed to begin 
preaching. He therefore quit his frontier life, and his parents' 
home, and traveled about preaching. Preparatory to preach- 
ing he bought a pocket Bible, without notes, comments, or mar- 
ginal references, and paid the Presbyterian of whom he bought 
it by three days' work grubbing in a brier patch. From reading 
that Bible, without the assistance of commentary, he formed 
his mature religious views, and from them never found reason 
to recede. Later he was accused of Unitarian sentiments and 
teaching; but protests that his own theological views were 
formed and committed to writing long before he ever read a 
word of Unitarian doctrines. 3 

1 Bib. Doc, p. 5. 2 Ibid., p. 313. 8 Ibid., p. 5. 



60 THE CHRISTIAN DENOMINATION 

Following upon his conversion he took a position quite 
singular — he refused to be called anything but a Christian, 
and decried sectarian names; he tossed overboard creeds and 
like standards and took the Bible alone as his standard of 
doctrine and practice. At that time he was unaware that any 
other person in the world had assumed such a position. 1 This 
necessarily affected his ministerial relationship; and although 
he might have entered the ministry of any of three prominent 
denominations in Kentucky, he refused, preferring freedom for 
expression of his own views. 

When William Kinkade took up the Gospel ministry he 
was not only illiterate, but ungainly in appearance, mawkish 
in manner, and clumsy in expression, so much so that his 
ordination was opposed by some persons present. 2 But David 
Purviance and others saw in the youth ability and future use- 
fulness, and set him apart for the Christian ministry about 
1809. Realizing somewhat his deficiencies, he sought remedies 
as they were offered. After preaching several years, he entered 
an academy conducted near Newport, Kentucky, by a certain 
Dr. Stubbs, working early and late to pay for board and tuition. 
There he acquired familiarity with the Latin and Greek lan- 
guages. Later he entered the home of Barton W. Stone, in 
Lexington, and in a class with Stone and others became quite 
proficient in the Hebrew language which was taught by a very 
learned Prussian doctor who was a Jew. 3 Kinkade is reputed 
to have been an excellent linguist, his proficiency being due to 
intense application and a retentive memory. For example, he 
wrote "The Bible Doctrine," a considerable theological treatise, 
quoting largely from memory, and making quite accurate 
critical comments based on his previous study of the Bible in 
Hebrew and Greek. 

For several years now he traveled, after the manner of 
most preachers in the west, preaching night and day as oppor- 
tunity presented itself in Ohio, Kentucky, and Tennessee. His 

!Bib. Doc, p. 4. 2 Purviance, p. 274. s Ibid., p. 274. 



WILLIAM KINKADE 61 

lot was rather worse than that of the average itinerant, for his 
uncouth manner and diffidence caused him to be shamefully 
neglected. An incident is related that illustrates the point. 
With David Purviance and other ministers, young Kinkade 
found himself at the home of a noted Baptist preacher, "Old 
Joe Craig," upon a certain day, and was set to preach. Being 
entirely unknown, poorly clad and travel-stained, and being 
of rather small stature, he created a sense of disappointment 
in the assembled audience by his appearance ; but he was equal 
to the occasion and preached a sermon that was well received. 
At the close "Old Joe," who had warmed up and become very 
happy, arose, rubbed the side of his head with one hand, and in 
a whining tone of voice began to exclaim : "O bless God ! Our 
blessed Saviour rode into the city of Jerusalem on a poor, 
leetle shabby animal, bless God ! I have been trying to get a 
blessing ever since this meeting commenced, but I could not get 
it. But, bless God ! he rode into my poor soul to-night, on the 
poor leetle shabby preacher, O bless God." 1 

How Kinkade was led to consider immersion the only true 
baptism is shown by the following story. As he was preaching 
in a grove one day, a father brought forward his family of 
children to have them christened according to the prevalent 
custom. One boy objected to the sprinkling ceremony, ran 
away and climbed a tree. The father followed and ordered 
the boy to descend, but with an oath the boy refused. Then 
the preacher declined to baptize the boy, regarding him unfit 
for such a rite. Soon afterward Kinkade embraced the 
immersionist view and discontinued infant baptism. 

n 

Joseph Badger describes Kinkade as he appeared about 

1826, the zenith of his power. "His dress is rather ordinary, 
his conduct and language humble and plain, and there is no 
disguise in his manners, and his whole performance is as plain 
as yes and no. He is small in stature, light complexion, a 

1 Purviance, pp. 274, 275. 



62 THE CHRISTIAN DENOMINATION 

little bald, has a stern blue eye, which at once convinces the 
beholder of his discernment, ambition and courage." 1 

Although not an old man, he had aged rapidly as a result 
of almost incredible hardships endured in his traveling. He 
preached two to four hours at a time; forded streams and 
plodded on with icicles hanging to his clothes in the cold season ; 
slept on the ground in the forests ; endured hunger and weari- 
ness. This sort of life soon undermined his constitution, 
naturally robust, and fastened upon him rheumatism and a 
tubercular trouble. 

Some time before 1818 he made his home in Ohio, and then 
moved to the sparsely settled wild country of Illinois, still 
inhabited by savage men and beasts, settling upon a small 
farm which he had purchased in Lawrence County. Illinois 
was admitted to the Union in 1818, and William Kinkade was 
a member of the Constitutional Convention. He had been 
preaching right along and gained some eminence. The over- 
shadowing question of debate during the Convention was that 
of slavery, and this Christian preacher is generally given credit 
for a large share in keeping slavery out of Illinois. He wrote 
against slavery and published his views in the papers, he took 
the stump on every occasion to declaim against the iniquity, he 
preached against it on the sabbath, and continued so to do 
although his life was repeatedly threatened. He is said to 
have held a dirk in his hand while arguing on the floor of the 
Convention for human freedom. Of his part in defeating the 
slavery section he always spoke with pride. He served two 
sessions as state senator after Illinois became a state. 2 

In 1823 Kinkade was married to Anna Gregory, daughter 
of Samuel Gregory, of Warren County, Ohio, and continued to 
reside on his Illinois farm, cultivating the soil and preaching 
round about the neighborhood as he had liberty to do so. But 
his wife's health began to decline rapidly. The conditions of 
life in her new home were hard, owing to the newness of the 

1 Bib. Doc, p. 355, edition of 1908. 2 Purviance, p. 276. 



WILLIAM KINKADE 63 

country, and she was homesick and discontented. Consump- 
tion developed to an acute stage, and finally Kinkade took her 
back to Warren County and her father's home, where she died 
soon after. He himself desolately returned to Illinois. 

Following a long-felt desire, he now journeyed east to visit 
the brethren with whom he had enjoyed fellowship by corre- 
spondence or otherwise. This was in 1828, and the journey 
occupied two years. For several months he was in New York 
City, and there, in the home of Deacon Feek, on Suffolk Street, 
he wrote "The Bible Doctrine," issued in 1829. The first edition 
was sold within a few months, and revised editions were printed 
and sold later. He received a severe injury in his side, while 
traveling with his wife to her Ohio home, by the overturning 
of the carriage. That injury caused him much suffering, 
making it impossible for him to sit at a table and write, and 
he is said to have composed his book standing on his knees. 
In the preface he remarked : "I disown all party names. I do 
not profess to belong to any sect of Christians. I fellowship 
all good people of every name, without regarding how much 
they may differ from me in doctrines. I have written this 
book as the sentiments of no sect or denomination of people. 
It is a sketch of my own views." 

During the eastern trip he visited a number of places in 
southeastern New York, and as far north as Saratoga County, 
for some time received treatment from Dr. Joseph Hall, of 
Dutchess County, attended the General Conference of the Chris- 
tian denomination at New York in 1829, and went to Boston, 
Mass. But his health failed rapidly, and soon after publica- 
tion of his book he returned to Ohio. Tubercular affectation 
of one knee began to cause him trouble, and his suffering grew 
so intense that he finally summoned a physician from Hamilton 
who amputated the leg just below the hip. At the time he 
was living with a brother-in-law; but as soon as sufficiently 
recovered he was removed to a sister's home near Burlington, 
Ohio, eighteen miles distant from the brother-in-law's. Occa- 



64 THE CHRISTIAN DENOMINATION 

sionally he wrote short letters to friends, usually mentioning 
his gradually weakening condition. Not until November, 1830, 
did he give up preaching. After the tubercular knee had been 
amputated, the pulmonary trouble increased, entailing severe 
suffering which he bore with fortitude. In the spring of 1832 
Kinkade seemed to perceive the near approach of death, and 
even set the date of his demise, and wrote his own epitaph. 
The end came on September 20. A funeral discourse was 
preached by Rev. J. P. Andrew, of Cincinnati, at the cemetery 
in Burlington where the remains were interred. 

Measured by years Kinkade's life was short, and his candle 
burned out too soon. In spite of his unprepossessing appear- 
ance and manner he made great impression upon people by the 
vigor of his thought and speech. He was useful and highly 
esteemed. Several pieces of writing are attributed to him 
besides his theological work ; but they were not of equal value. 
We have already seen how he fought against slavery: his 
advocacy of the temperance cause was just as hearty as his 
efforts for human freedom. One of his temperance addresses 
is preserved to us, in which he took very advanced ground for 
the year 1828; for he advocated total abstinence and the com- 
plete prohibition of the manufacture of intoxicating beverage 
drinks. 

So lived, wrought and died a man who always signed him- 
self, "William Kinkade, a stranger and pilgrim on earth." 



These seven men were leaders, in different sections of the 
country, of that movement which crystallized into the Chris- 
tian Church of America. O'Kelly was the strong, impetuous 
leader, the advocate of religious liberty and antagonist of 
ecclesiastical tyranny; Haggard was the well-poised, discern- 
ing man ready with a matured plan of action ; Smith was the 
fearless iconoclast, the brilliant, rash, but unstable reformer 
and journalist, to whom the shock of conflict was but an 
added spur ; Jones was the methodical ground-gainer, reaching 



SEVEN GREAT MEN 65 

conclusions slowly, holding them tenaciously; Stone was the 
scholarly theorist and lover of harmony, the mediating apol- 
ogist; while Purviance was the rugged, logical man of affairs, 
with the grasp of a statesman; Kinkade was the theologian of 
this group, sweeping men to conviction by force of fact and 
argument. Seven great men were these, if measured by the 
place they filled in America's early religious history. Mankind 
owes them a debt never discharged, because by a train of cir- 
cumstances their sun was obscured. Their labors have affected 
thousands outside the small denomination which they uncon- 
sciously helped to usher into existence, nay, which came into 
existence in spite of them. 

We do not dub them founders of a denomination, because 
they did not truly found one ; but they started a movement and 
led it toward separate denominational life. The brief history 
which follows will trace the movement and resulting religious 
brotherhood. 



66 THE CHRISTIAN DENOMINATION 

SOURCES FOR CHAPTER I 

Life of Rev. James O'Kelly, by W. E. MacClenny. Ph. B. Edwards 
& Broughton Printing Co., Raleigh, N. C, 1910. The latest, completest 
and most critical biography, the result of years of investigation. 

See also sketch in History of Methodism, by Holland N. McTyeire, 
D. D. Southern Methodist Publishing House, Nashville, Tenn., 1888. 



For life of Rev. Rice Haggard, see sketches in books mentioned at 
the end of this list. 



Memoirs of the Life and Experience, Travels and Preaching of 
Abner Jones, written by himself. Norris & Sawyer, Exeter, N. H., 1807. 

Memoir of Elder Abner Jones, by his son A. D. Jones. William 
Crosby & Co., Boston, Mass., 1842. 



The Life, Conversion, Preaching, Travels, and Sufferings of Elias 
Smith, Vol. I, written by himself. Beck & Foster, Portsmouth, N. H, 
1816. Same revised and printed, with some additions, in 1840. An 
excellent autobiography. 



The Biography of Elder Barton Warren Stone, written by himself 
and edited by Elder John Rogers. J. A. & U. P. James, Cincinnati, 
Ohio, 1847. 

See the same in The Cane Ridge Meeting House, by James R. 
Rogers. The Standard Publishing Co., Cincinnati, Ohio, 1910. 

Also condensation of biography in Works of B. W. Stone, Vol. I, 
by Elder James M. Mathes. Moore, Wilstach, Keys & Co., Cincinnati, 
Ohio, 1859; and sketch in History of the Presbyterian Church in Ken- 
tucky, by Robert Davidson, D. D. Robert Carter, New York, 1847. 

Stone's paper, The Christian Messenger, 1826-1843, is a valuable 
sidelight. 



The Biography of Elder David Purviance, by his son Elder Levi 
Purviance. B. F. & G. W. Ells, Dayton. Ohio, 1848. Partly auto- 
biographical. 

Part of the same in The Cane Ridge Meeting House, mentioned 
above. 



For sketches of William Kinkade, see preface and appendix of The 
Bible Doctrine, by William Kinkade, in four editions. First edition by 



SOURCES FOR CHAPTER ONE 67 

H. R. Piercy, New York, 1829. Revised by Rev. Joseph Badger, pub- 
lished by Marshall & Dean, Rochester, N. Y., 1832. Fourth edition, 
revised by S. Q. Helfenstein, D. D., published by The Christian Publish- 
ing Association, Dayton, Ohio, 1908. 



Short sketches of the above named men in Memoirs of Deceased 
Christian Ministers, by Rev. E. W. Humphreys. The Christian Publishing 
Association, Dayton, Ohio, 1880. Of O'Kelly and Haggard in Lives of 
Christian Ministers, by P. J. Kernodle, M. A. The Central Publishing 
Co., Richmond, Va., 1909. Of all but Kinkade in The Centennial of 
Religious Journalism, edited by J. P. Barrett, D. D. The Christian 
Publishing Association, Dayton, Ohio, 1908. 



CHAPTER II 



CHAPTER II 

The Spirit of the Times 

1775-1805 

BEGINNINGS cannot be thoroughly understood apart 
from their setting in time and place, and whoever reads 
these pages must think himself back at least a century 
and a quarter, seeking to catch the spirit of those times and 
appreciate conditions then existing in Virginia, New England 
and Kentucky, to which sections the preceding chapter has 
already introduced us. In passing we merely call attention 
to the pervasive influence upon all American society of the 
War for American Independence, which had just closed when 
the events transpired which ushered into life the new religious 
denomination. 

POST-REVOLUTIONARY VIRGINIA 

Several different influences moulded the character of the 
people of Virginia and the Carolinas. East of the Blue Eidge 
Mountains they traced ancestors back to the Cavaliers, many 
of whom sought Virginia in the days of the English Common- 
wealth. 1 Along the western frontier and down through the 
western Carolinas much later settled a considerable number 
of Presbyterians, whose ancestors hailed from Scotland, by 
way of Ireland and Pennsylvania. 2 The former element was 
Episcopalian, and gentry inclined toward pleasure and ease. 
The dominant families of Virginia were given to pleasure and 
sports, not unlike those followed by English gentry whose kith 
and kin and posterity they were. The clergy of the Estab- 
lished Church, with worthy exceptions, had been noted for 

1 Elson, Vol. I, p. 97. 2 Davidson, p. 17. 



72 THE CHRISTIAN DENOMINATION 

their pleasure-loving proclivities. "They gave themselves up 
to worldly and frivolous amusements, such as horse-racing, 
cock-fighting, fox-hunting and carousing." x The latter element 
was Calvinistic and reverently religious, industrious and 
sturdy. In Virginia had been the first trial of popular gov- 
ernment on North American soil, and those early lessons were 
never forgotten. 

When the Kevolutionary War closed, Virginia was the 
most populous American colony. It had contributed largely 
in winning American Independence, in furnishing soldiers, 
officers, money, statesmen and great moral influence. After 
peace was won, Virginia found herself demoralized by past 
struggle, and soldiers returning to their homes were like an 
epidemic of vice sweeping the colony. 2 It is, therefore, easy 
to imagine the moral tone of that society after the country's 
defenders returned home with their vices. 

So far as material prosperity was concerned, Virginia was 
greatly blessed. Slave labor was common and tobacco was 
such a standard commodity that even the clergy were paid 
with the weed and turned it to account as best they could, 
Since slaves were employed on plantations, agricultural pur- 
suits were less hindered by war than they were in sections 
where tillers of the soil themselves entered the army, and nec- 
essarily left their labor unperformed. 

In the Carolinas, Virginia and Maryland the Church of 
England was recognized by law as a State Church being sup- 
ported by taxation in Maryland. 3 Of course the church was 
disestablished when the war closed, 4 and many clergymen 
returned to England. Church buildings were left to decay, 
and, if possible, religious conditions were worse than ever for 
a few years. 5 Many planters defected to skepticism, 6 and the 
church was in severe straits. 7 

In such times Methodism was planted in America. Its 

1 Hawkes quoted by Davidson, p. 22. 2 Stone, p. 2. 3 Elson, Vol. I, 

p. 287. 4 McTyeire, p. 252. 5 McMaster, Vol. II, p. 12. 8 Bassett, 

Vol. IX, p. 173. 7 McTyeire, p. 319. 




SITE OF THE OLD LEBANON CHURCH. SURRY. CO.., VA. 

Here the "Republican Methodist Church"' was dissolved, and 
"The Christian Church" of the South was organized in 1704. 
bee p. 91. 




PRESENT LEBANON CHURCH BUILDING,, SURRY CO., VA. 

Located near the site of the old building. 



THE SPIRIT OF THE TIMES 73 

preachers journeyed to and through Virginia, being subjected 
to persecutions, sometimes not allowed to preach, so intolerant 
was the Established Church; but after the Toleration Act, in 
1785, matters changed. Methodists and Moravians had been 
warned from port before they landed ; Presbyterians had found 
difficulty in gaining foothold; and Baptists had suffered most 
of all. "They were beaten and imprisoned, and cruelty taxed 
its ingenuity to devise new methods of punishment and annoy- 
ance." x Meantime, a new episcopacy was growing in Amer- 
ica. Methodists had increased rapidly, had organized 
churches and a conference numbering 14,983 members in 1784, 
when Episcopal Methodism was organized. Francis Asbury, 
sent over by John Wesley as a missionary, and appointed 
Wesley's general assistant in 1772, was the dominant force in 
shaping the American Methodist Episcopal Church. Through 
his sagacious work, the separation between the northern and 
southern congregations over the question of ordinances was 
prevented. Southern ministers had ordained one another, 
that baptism and the Lord's Supper might be administered. 
Northern ministers had opposed this proceeding. 2 Asbury had 
appealed to Mr. Wesley for a suitable form of church govern- 
ment, and Dr. Coke, the first Methodist bishop in America, was 
sent to ordain American ministers and superintend the socie- 
ties with Asbury. By Coke, Asbury was ordained bishop. In 
1787 Coke's return to England left Asbury alone. Then fol- 
lowed a struggle by which the Episcopal form of government 
was planned and fastened upon the Methodists, a system 
admirably adapted to developing a strong organic body, and 
Methodism increased rapidly, extending throughout the eastern 
states. 

CONDITIONS IN NEW ENGLAND 

In spite of more than a century and a half of incessant 
industry, labor and pinching economy, New England was still 

1 Hawkes quoted by McTyeire, p. 251. 2 McTyeire, p. 317. 



74 THE CHRISTIAN DENOMINATION 

poor. 1 Those states claimed to be the most civilized section of 
the United States, yet they gained but few advantages over 
their rivals. 

It was a day of material development. To cultivate the 
fertile land, build up manufactories, and construct means of 
transportation — these things were deemed pre-eminently essen- 
tial to social progress. After these were placed education, 
religion, literature and art, the so-called ornaments of life. 
About ninety-five per cent, of the inhabitants lived in villages 
or open country. The villages were located along bays, sounds, 
and small streams. The country was, perhaps, more thickly 
settled in New England than in other sections, homes were 
more attractive, and the educational spirit was more generally 
developed than anywhere else in the country. From 1790 to 
1800 there was an enormous emigration from New England. 
During these ten years the center of population moved west- 
ward forty-one miles. 2 There was an organized social system 
created by the union which existed between the clergy, the 
magistracy, the bench and bar and respectable society. Such 
a union existed nowhere outside of New England, but was ad- 
mirably adapted to the eighteenth century. 3 

Traveling was done by stage-coach, the country being dot- 
ted with taverns, small and rude. At long intervals a really 
good inn was encountered in New England. These inns were 
satisfactory to the most fastidious Frenchman, and in them 
travelers could pass night after night in perfect safety, where 
doors and windows knew no lock. 4 

At sundown on Saturday, the Sabbath began. The great 
Bible was taken down and then followed Scripture reading, 
psalms, a long season of self-examination and prayer. By 
eight o'clock every farmer's household was asleep. On the 
Sabbath none but most necessary labor was allowed. The 
whole family went in a body to meeting. 5 Massachusetts was 

1 Adams, I, p. 21. 2 McMaster, Vol. II, p. 576. 3 Adams, I, p. 76. 

* McMaster, Vol. II, p. 564. 5 Ibid., p. 565. 



THE SPIRIT OF THE TIMES ?5 

evidently more strict concerning Sabbath observances than 
other New England states. The minister's salary was any- 
where from seventy-five to one hundred forty pounds (one 
pound equal to $3.33) and was payable in boards, shingles or 
produce or whatever the congregation saw fit. 1 Pious men 
complained that the war had been demoralizing, making men 
weary of restraint. Sabbath breaking increased at an alarm- 
ing rate, as did profanity and levity. 

Puritan morals ruled society. The life was regular and 
amusements simple. In other sections of the country recrea- 
tions were more unrestrained. The Congregational minister 
was the most influential man in the community, although Uni- 
tarianism was beginning to undermine this denomination and 
the trend of wealthy classes was toward the Episcopal Church. 
Theological literature no longer held the place that it did in 
the days of Edwards and Hopkins. Popular reaction against 
Calvinism stopped development of doctrinal theology. 2 The 
reign of old-fashioned conservatism was nearing its end. The 
New England Church was apparently sound, and even Unitar- 
ians and Baptists were recognized as parts of one fraternity. 3 

This period was not characterized by intellectual progress. 
The effect of war was to turn all energies towards physical 
and material recuperation, and education made little advance. 
In the year 1800 the Harvard faculty consisted of its president, 
three professors, and four tutors. 

EARLY KENTUCKY 

Kentucky was a newly settled country, not yet won from 
the wilderness. Settlers crossed over the mountains from 
Virginia and North Carolina and up from Tennessee. Indian 
depredations were still frequent in the last named state and 
the western parts of Kentucky. Forests and almost impene- 
trable canebrakes abounded. And yet the "blue grass state" 
had made great progress, and the tide of new-comers had been 

1 McMaster, Vol. II, p. 568. 2 Adams, I, p. 81. 3 Ibid., p. 89. 



76 THE CHRISTIAN DENOMINATION 

large. 1 Endless speculation and litigation over lands had 
followed the influx of settlers with military grants and land- 
office warrants. The Oyer and Terminer courts did a thriving 
business. 

A large percentage of settlers were of good Virginia stock, 
of Scotch-Irish descent, enterprising and vigorous, who from 
the first gave tone and social standing to the new state. 2 Prob- 
ably, too, most of them had good religious training in the Old 
Dominion; but the exigencies of a new country had served to 
somewhat relax their fervor and their practice. 3 Character 
deteriorated; 4 vices of newly settled communities appeared; 
many people were led to unsettled habits; military duty 
increased social indulgence; and the ideals of manhood were 
not far removed from the border ruffian type. 

Meeting houses were not plenty, and ministers were scarce. 
Sunday came to signify other things than a holy day. And 
yet the more zealous Christians kept up family worship and 
religious teaching after the manner of their time. About 
1783 Rev. David Rice, a Presbyterian minister, went to Ken- 
tucky and preached some. His was a strong character, and 
quite largely through his sacrificing and efficient labors, Pres- 
byterianism became strongly established in the new state. 

About this time, too, the Baptists had gathered congrega- 
tions and numbered sixteen churches and thirty ministers, 
while their Presbyterian neighbors had the same number of 
churches and only seven ministers. In 1786 two Methodist 
preachers, James Haw and Benjamin Ogden, began their cir- 
cuits within Kentucky ; and their work had much to do with the 
later revolt against Calvinism. There were less than a hundred 
Methodists, a few Episcopalians, and about three hundred 
Catholic families in the state. 5 One remark of Davidson's is 
impressive, where he speaks disparagingly of the early Ken- 
tucky ministers : "The most of them were not above mediocrity ; 

1 Davidson, p. 54. 2 Ibid., p. 57. 3 Stone, p. 38. 4 Davidson, 

p. 63. 5 Ibid., pp. 85-87. 



KENTUCKY'S AWAKENING 77 

nor was the dullness of the axe compensated by putting thereto 
more strength. Accustomed to a certain fixed routine, they 
could not move out of it." x 

To conditions already named should be added dissensions 
in the Presbyterian and Baptist folds, and sectarian rivalry 
between the two. A further factor was called by some 
"French infidelity," by others "deism." 2 The service rendered 
the Colonies by Frenchmen during the Revolutionary War, and 
the sympathy of Americans for France now that she was strug- 
gling toward republicanism, readily opened way for French 
philosophical and religious views. By the year 1800 the 
majority of Kentuckians were said to be devotees of deism, 
and vice was prevalent. 3 The final factor was the political 
ferment of that day, which naturally kept religion in the 
background. 

Kentucky's awakening 

Rev. James McGready entered the state and began to 
preach about 1796. He was a Presbyterian from North Caro- 
lina, of exceedingly impassioned manner and overpowering 
address. Sometimes his visage was terrible to behold, because 
so distorted in passion. His preaching had remarkable effects, 
and just at the close of the century excitement began to grow, 
reaching extensive proportions in 1800 in Logan and Christian 
Counties, southwestern Kentucky, and extending into Madison 
County, central part of the state, the next year. To this 
section of country Barton W. Stone went to see for himself 
the character of the revival. 4 What he saw baffled description 
and greatly impressed him. Returning to his churches at 
Concord and Cane Ridge, Bourbon County, he told people what 
he had seen, and similar meetings were arranged for, and 
phenomena seen in the southern counties were repeated in the 
northern. Meetings were held at Cabin Creek, Concord, 

1 Davidson, p. 103. 2 McNemar, pp. 8, 9. 8 Ibid., p. 10. David- 

son, p. 103, * Stone, p. 34. 



78 THE CHRISTIAN DENOMINATION 

Eagle Creek (in Adams County, Ohio), Point Pleasant, Indian 
Creek, and Cane Ridge. The last named meeting was the 
greatest of all and has come down in history. Between twenty 
and thirty thousand people are said to have camped about 
the meeting-house on the Ridge, and most remarkable and 
varied physical manifestations attended the gatherings from 
day to day. No class of people was exempt, hundreds were 
stricken to the ground, or seized with convulsive jerks, or 
rolled upon the ground, or ran, or barked, or danced, or had 
visions and trances. 1 

This revival spirit pervaded the state and extended into 
Ohio and Tennessee, lasting for years, although the peculiar 
physical excitements abated after a year or two. 

It is necessary to enter rather more fully into this great 
revival, because grave consequences grew out of it, and the 
conditions should be understood. Early in 1801 there had 
been a peculiar seriousness and concern in churches of the 
state, especially among Presbyterians, as to why such spiritual 
dearth prevailed. Ministers had been aroused and were 
preaching more spiritual discourses, leaving dogma and specu- 
lative themes aside. It is therefore easy to see why the revival 
caught and spread so rapidly. 2 

And now as to the excesses witnessed: the Presbyterians 
laid them chiefly to some Methodist preachers, who were hand 
and soul in the work. Most Presbyterians held aloof or 
opposed the fanatical excesses. And here was one root of 
serious difficulty to follow. Davidson alleges that camp- 
meetings were scenes of wildest disorder and confusion, 3 and 
he is confirmed by McNemar and others. 4 Stone is even 
denounced as a "ring-leader" in these disorders. 5 Indeed, it 
is difficult to see how a worshipful spirit could be preserved in 
crowds of thousands, some people fainting and hysterical, some 
singing, some shouting or praying, others scoffing, many wan- 

1 McNemar, pp. 22, 23, 61, 62. 2 See Ap., p. 369. 3 Davidson, p. 155. 

4 McNemar, p. 23. 5 Davidson, p. 157. 



THE KENTUCKY EEVIVAL 79 

dering aimlessly about seeing the sights, while scores were 
afflicted with the physical contortions mentioned. 1 We can 
hardly wonder that Presbyterian elders were greatly concerned 
and actively combatted the excesses. 

Still further ground for hostility was given by the 
loose associations of sexes during camp-meetings. McNemar 
hints at this, 2 and Davidson instances cases of immodest con- 
duct by women and girls, some exceedingly flagrant cases where 
females were under the exciting influences of the bodily "exer- 
cises." 3 What the lewd element wrought under cover of 
darkness is suggested by the venerable "Father" Rice's pro- 
posal, in the fall of 1801, to secure co-operation of the clergy 
in a "plan for regulating the camps at night, in order to 
prevent opportunities of vicious intercourse;" "for which pur- 
poses the sexes were to be strictly separated during the hours 
allotted to sleep, and night-watches were to reconnoitre the 
camps and the stand," the ministers by turns serving in the 
capacity of watchmen. 

As to the "bodily exercises," Presbyterians did not believe 
those physical phenomena of divine origin, or a sign of divine 
presence. McNemar seems careful to distinguish between 
the real work of grace and the "exercises." Elder John 
Rogers disapproved of the "excesses" (contortions). 4 5 

Rogers answers Davidson's charge that Stone was a ring- 
leader in revival excesses by quoting an early acquaintance of 
Stone's, who was with him through the whole course of the 
revival, a man remarkable for accuracy and fidelity in detailing 
facts, to the effect "that he never saw him clap his hands, nor 
heard him shout glory, or stamp his foot, or strike his Bible, or 
the board before him, with his hand — that he never was the 
subject of the jerks, or any of the bodily exercises, as they were 
called. 6 Stone's letter to Robert Marshall, quoted by David- 

1 Purviance, p. 300. McNemar, p. 26. 2 McNemar, p. 34. 8 David- 

son, p. 164. Purviance, pp. 300, 303. < Stone, pp. 369-375. B Readers 

are referred to a recent pamphlet, "Emotional Delusions," by Rev. J. W. Blosser, 
D. D., published by the Congregational Home Missionary Society, 287 Fourth 
Avenue, N. Y. 6 Stone, Ap., p. 1. 



80 THE CHRISTIAN DENOMINATION 

son, speaks of some Christian churches being led away by too 
much noise. 1 It is a well-known fact that the physical exer- 
cises have appeared among different sects in different parts of 
the country, and were not peculiar to Stone's meetings. That 
level-headed man seemed to think, however, that bodily agita- 
tions were permitted to arrest people's attention, and hence 
were in a way divine manifestations. 2 

Still another difficulty grew out of doctrines preached at 
camp-meeting revivals. Davidson says: "The doctrine of 
election and special grace being openly denied and ridiculed." 3 
He attributes this subversion of Presbyterian teaching largely 
to the Methodists, and probably their influence had much to do 
with it. And yet it should be remembered that a considerable 
number of preachers were called into service during the revival 
years who had no training and no sectarian indoctrination, 
and who preached about as most men would, without the spell 
of sectarian dogma. 4 The spirit of unanimity began to fade 
from the revivals, and again sectarian doctrines were elevated 
to prominence. The Presbyterians formed a purpose to with- 
stand errors which had grown out of revivals and still con- 
tinued. Individuals and congregations were incited to action, 
and Richard McNemar and John Thompson were accused of 
heresy before their own Presbytery, the Washington, and 
McNemar was convicted of holding "Arminian tenets ;" and yet 
in 1803 their cases were dismissed. These proceedings were 
brought before the Synod of Kentucky, at Lexington, in Sep- 
tember, 1803, and it became evident that the verdict would be 
against McNemar, notwithstanding the fact that the proceed- 
ings were irregular. The denouement of this trial will form 
part of the following chapter. 

One can easily see now why the Presbyterians opposed 
camp-meeting revivals : on account of the disorders, late hours, 
bodily exercises, presence of lewd characters and loose associa- 
tions of the sexes, disregard of their doctrine, and entanglement 

1 Davidson, p. 210. 2 Stone, p. 38. 3 Davidson, p. 166. * See 

Ap., p. 369. 



THE SPIRIT OF THE TIMES 81 

of some Presbyterian preachers and churches in the swirl. 
Stone says that jealousy of the Baptists and Methodists was 
also a reason. 1 

It has been necessary to lead the reader into these details, 
that he might understand religious conditions in Kentucky 
for several years about the time the new denomination sprang 
up there headed by Stone and others who came out from the 
Presbyterian church. 

1 Stone, p. 46. 



SOURCES FOR CHAPTER II 

For Virginia and North Carolina — 

History of the United States, Vol. I, by Louis Elson. The Mac- 
millan Co., 1905. 

History of the People of the United States, Vol. II, by Prof. J. B. 
McMaster. D. Appleton & Co., 1885. 

The American Nation, Vol. IX, by J. S. Bassett. Harper & Brothers, 
1906. 

Also the works of McTyeire and Davidson, quoted in previous 
chapter. 
For Kentucky — 

History of the Presbyterian Church in the State of Kentucky, by 
Robert Davidson, D. D., before quoted. 

The Kentucky Revival, by Richard McNemar. Reprinted by 
Edward O. Jenkins, New York, 1846. 

Autobiography of Abraham Snethen, collected and compiled by Mrs. 
N. E. Lamb ; corrected and revised by J. F. Burnett, D. D. The Chris- 
tian Publishing Association, Dayton, Ohio, 1909. Especially early 
chapters. 

And passim in biographies of Stone and Purviance. 
For New England — 

The American Nation : The Federalist System, by J. S. Bassett. 

History of the United States, Vol. I, by Henry Adams. Chas. 
Scribner's Sons, 1889. 

Also the works of McMaster and Bassett, above mentioned. 



CHAPTER III 



CHAPTER III 

Upheaval of the Ecclesiastical Crust 
1115-1805 

CONTEMPORARY MOVEMENTS 

SEVERAL nearly contemporary movements were making 
toward religious liberty about the time the Christian 
denomination arose, and the movement we are tracing 
contributed to a larger result. Undoubtedly the achievement 
of civil liberty had its influence on the religious life of the 
time. Men who were staunch patriots in the fight for inde- 
pendence, were also staunch supporters of the church, in most 
cases. Coercion in fealty to another country was distasteful, 
because enforced by means of arms. To many men coercion 
in religious adherence, support or belief was no less distasteful 
because enforced by more pacific agencies. 1 But the galling 
of conscience was felt quite as much as the galling of taxation. 
The Baptists. — The position of Roger Williams and the 
Baptists in New England is well understood by everybody. 
They seemed to stand for religious liberty, 2 and met with con- 
tinual repression from the dominant Puritanism. Baptist 
preachers suffered more or less persecution and disability on 
account of their preaching and doctrinal views. 3 Some were 
treated with indignity, were chased out of town and warned not 
to return. While the Baptists increased only slowly at first, 
under the repressive and intolerant treatment visited upon 
them they increased more rapidly, and numbered near one 
hundred thousand in the year 1800. Naturally they developed 

1 See Ap., p. 370. 2 See Ap., p. 370. » See Backus' Works : A Door 

Opened for Equal Christian Liberty, by Isaac Backus. Philip Freeman, Boston, 
1783. Account of disgraceful treatment of Rev. Richard Lee, who was invited to 
preach in Hingham, in May, 1782, and disposal of his case in court. And also 
case of taxation of Baptists for support of parish church. People sometimes had 
to mortgage land to pay minister tax. H. G. L., Vol. Ill, p. 220. See Ibid., p. 302. 



86 THE CHRISTIAN DENOMINATION 

and exhibited violent hatred also toward anything that smacked 
of state ecclesiasticism. 

The Unitarians. — About 1785 the Episcopalian congrega- 
tion of King's Chapel, Boston, was influenced by James Free- 
man to embrace what were then stigmatized as Unitarian 
doctrines and sentiments, and to form an independent organ- 
ization. Two years later Freeman was ordained as minister 
of that congregation. In 1794 appeared in New York City 
John Butler preaching tenets quite similar to those declared 
in King's Chapel. After considerable opposition and diffi- 
culty Butler gained a hearing in that city for views embraced 
by the descriptive term "Unitarianism." x By the beginning 
of the nineteenth century Unitarians had gained many adher- 
ents, and clashed of course with Christians adhering to Puritan 
or Baptist doctrines. The friction with Calvinist Baptists 
was pronounced. Numerically the Unitarians were not for- 
midable; but their propagandism was pushed by learned and 
eloquent men, and produced great effect. 

Free Baptists. — Dissension arose among Baptists in New 
Hampshire in 1779 over Calvinistic doctrines. Benjamin 
Randall was the storm center, and in spite of his doctrinal 
obliquity he received ordination at New Durham in 1780. Like 
others of pronounced convictions, he found adherents, and they 
persistently preached doctrines largely at variance with Cal- 
vinism. A new communion arose styled "Free Will Baptists," 
the name indicating where they laid the emphasis. Their first 
yearly meeting was organized in 1792, and they were numerous 
when the nineteenth century opened. 

The Methodists. — Virginia supported the Established 
Church until American Independence was declared; and that 
church bitterly opposed new sects entering that state. Land- 
ing was refused the first shipload of Methodists entering a 
Virginian port, and they were warned to go elsewhere. 2 Bap- 
tists bore the brunt of opposition, suffering as severely as in 

*McMaster II, p. 238. 2 McTyeire, p. 250. 



REVOLT FROM METHODISM 87 

New England. 1 Presbyterianism deflected itself into western 
Virginia, and Virginia valley, less settled sections, thus avoid- 
ing the wrath of the State Church. 2 But the State Church went 
out of business in Virginia when the Revolution closed, and the 
clergy left the country. In 1785 Thomas Jefferson ardently 
labored for religious as well as civil liberty. Jefferson's 
views were branded as infidel ; he was accused of espousing and 
propagating "French philosophy ;" and that was urged against 
him as a candidate for the presidency, while his infidelity was 
roundly execrated. 3 The total effect, however, was to weaken 
traditional religious views, and to make possible greater free- 
dom of religious thought and practice. 

The upheaval of the ecclesiastical crust had already begun, 
therefore, when O'Kelly and Stone and Smith leaped into the 
religious arena to contend for liberty. 

REVOLT PROM EPISCOPAL METHODISM 

Methodist ministers frequently discussed in their quar- 
terly meetings and annual conferences the lack of ordinances 
or sacraments for their people, these means of grace being 
monopolized by the Established Church. Francis Asbury, 
Wesley's lieutenant in America, had given the preachers no 
satisfaction, and practically forbade administration of ordi- 
nances except under his particular direction. It was under- 
stood that this question would be settled in 1779, when Con- 
ference met in Fluvanna County, Virginia. Asbury took 
means, however, to head off the inevitable demand of southern 
preachers by calling a conference of northern preachers; and 
yet a presbytery of four was appointed by the Virginia Con- 
ference to administer the ordinances and authorize others so 
to do, Mr. Asbury alone opposing, and eighteen others voting 
for the measure. The year following at another conference 
of northern men, the Virginia ministers were disciplined by 

1 McTyeire, pp. 250, 251. 2 Davidson, Chap. I. 3 The charge of 

infidelity was untrue, according to Elson. See II, p. 262. 



88 THE CHRISTIAN DENOMINATION 

suspension of "all their administrations for one year." Of 
course a question of fellowship between the disciplined preach- 
ers and the rest arose at annual conference, and was settled 
after much labor by the practical backing down of all except 
James O'Kelly. He saw that the trend of Methodism was 
toward a hierarchy, and that he wished to avoid, quoting Mr. 
Wesley's will for the American societies as follows: "They 
are now at full liberty simply to follow the Scriptures and the 
primitive church. And we judge it best that they stand fast 
in the liberty wherewith God has so strangely made them free." 1 
The famous Christmas Conference convened in Baltimore, 
Christmas eve, 1784, attended by sixty out of a possible number 
of eighty-three preachers, the session being held in secret. 
The Methodist Episcopal Church was then and there formally 
organized independently of the Church of England. Francis 
Asbury was ordained deacon, elder, and superintendent, and 
thirteen other elders were also ordained. A large minority 
was dissatisfied with the form of church government, and it is 
a little singular that the government was not made more demo- 
cratic, seeing that popular civil government had recently been 
established in America. O'Kelly went to his North Carolina 
and Virginia circuit dissatisfied, and began to agitate against 
episcopacy among Methodists. He was now a presiding elder, 
and second to no man in the Conference in influence. When 
Rev. Richard Whatcoat was proposed for bishop in 1787, 
O'Kelly openly opposed him, alleging that free Americans did 
not like "European heads" in the Methodist Church, that 
Whatcoat's age was prohibitive of efficiency, that he was 
strange to America, and that two heads would produce two 
bodies; but protest did not avail. Asbury about this time 
directed preachers to address him as bishop and was censured 
by Mr. Wesley on this account. 2 A year later Bishop Asbury's 
proposal for a General Conference was voted down in Virginia, 

iMacClenny, p. 48. See Ap., p. 371. 2 Ibid., p. 59. Life of 

Wesley, Vol. II, pp. 285-286, quoted by MacClenny. 



REVOLT FROM METHODISM 89 

but his council idea prevailed, it being stipulated, however, that 
all council measures must be unanimously passed and approved 
by a majority of preachers in the district, before such measures 
became binding. 

From this time forward Methodist history is occupied with 
a recital of diplomatic measures by which Bishop Asbury finally 
gained complete ascendency and bent most of the Conference to 
his will. The liberty-loving patriot, O'Kelly, could not brook 
this fastening of an ecclesiastical hierarchy upon the American 
church. When the new constitution was offered in 1790, Con- 
ference rejected it, and immediately Asbury declared all min- 
isters expelled without appeal. 

The famous General Conference of 1792, held in Baltimore, 
Maryland, was largely attended and fraught with grave conse- 
quences. For years O'Kelly and others desired such a confer- 
ence, hoping that it might check the Bishop's power. Francis 
Asbury is said to have caucused with certain preachers for 
several days before Conference opened. From' the first session 
matters took a distinctly Asburyan trend. During the pro- 
ceedings, James O'Kelly introduced a resolution embodying 
the "right of appeal," so that a minister thinking himself 
aggrieved by the Bishop's appointment, might appeal to Con- 
ference and secure a different station. After long debate, by 
parliamentary tactics the question was divided. Debate was 
protracted to wearisome length, and finally the "right of 
appeal" was lost. 1 Again, while the revision of discipline was 
going on, O'Kelly arose and said : "Brethren, hearken unto me. 
Put away all other books and forms, and let this (holding up 
the New Testament) be the only criterion, and that will sat- 
isfy me." This was opposed and lost. The next morning 
O'Kelly and thirty others withdrew from Conference and 
departed for home. An interested observer, while watching 
their departure, first uttered the slander that O'Kelly denied 
the doctrine of the Trinity and had left because he feared being 

i MacClenny, p. 90 ff. 



90 THE CHKISTIAN DENOMINATION 

brought to trial. Directly or indirectly attempts were made 
toward reconciliation. O'Kelly was even allowed to continue 
preaching and given his per annum as theretofore. But soon 
he was "shut out of doors," to use his own expression, and 
derogatory reports were put into circulation about him. Meet- 
ings of his followers were held in interest of re-union with the 
Methodists, and petitions were sent to Bishop Asbury asking 
for some amendments in church government. But all came to 
naught. To the final appeal of the aggrieved brethren the 
Bishop answered : "I have no power to call such a meeting as 
you wish; therefore, if five hundred preachers would come on 
their knees before me, I would not do it." x The meeting 
asked for was to try the constitution of the church by Scripture, 
and to amend it accordingly. This final answer was received 
by the men who had followed O'Kelly, in a meeting held at 
Manakintown, Virginia, called for the special purpose of hear- 
ing what the decision should be. The date was 1793. 2 
O'Kelly's own vigorous account of this incident runs as follows : 
"And it came to pass in those days, that Francis (Asbury) 
came on to conference in Petersburg, where he met with our 
address; but Francis being (as he calls it) a long-headed 
Englishman, and seeing the request [that the proposed form of 
government for the Methodist church be examined by the Scrip- 
ture, and amended according to the Holy Word] so generous, 
that to refuse would disgrace him, and to comply would undo 
him, he threw it into chancery ; I say into conference, and the 
result was, 'he has no power to call a meeting.' Then he 
denied our request. It was very cruel in the preachers, sup- 
posing Francis (Asbury) had no power, for them to suffer it to 
be. The reader will need no interpreter to tell the meaning 
of such conduct ; it can speak for itself. 

iMacClenny, pp. Ill, 112. 2 The first Christian Church in America, 

resulting from the movement we are tracing, was organized at Manakintown, 
Va., December 25, 1793. — Chris. Almanac, 1876, p. 36. 

The oldest church in the denomination is that in Swansea, Mass., first gath- 
ered in 1680, as a Baptist Church, reorganized in 1690 as Church of Christ in 
Swansea ; on position of Six Principle Baptists in 1725 ; independent and on 
position of Christians since 1819. 



REVOLT FROM METHODISM 91 

"And it came to pass on the twelfth month (of 1793) about 
the 25th day of the month, we met pursuant to adjournment 
at Manakintown to receive the answer from Francis (Asbury). 
Our friends made report that his answer to us was, 'I have no 
power to call such a meeting as you wish; therefore, if five 
hundred preachers would come on their knees before me, I 
would not do it.' 

"The answer sounded in our ears like the voice of Reho- 
boam. Therefore, all hope of union was sunk. Nothing re- 
mained but 'to thy tents, O Israel.' The door to negotiation 
was shut. Therefore, a separation, or a slavish submission, 
was unavoidable ; and we unanimously chose the former. 

"We formed our ministers on an equality, gave the lay 
members a balance of power in the legislature, and left the 
executive business in the church collectively." 

Hope of reconciliation having faded, the conference at 
Manakintown then proceeded to organize on the democratic 
basis just indicated, and enthusiastically took up the 
cause of religious liberty. "Republican Methodist Church" 
was the name assumed. A thousand people withdrew 
from the Methodists at this time and joined the new 
church. 

In August, of 1794, the second conference of Republican 
Methodists was held in Surry County, Virginia. The work of 
the previous meeting had not been satisfactory, and a com- 
mittee appointed to formulate a church government in this 
meeting was unable to reach an agreement. It was suggested 
that the Bible be searched for light on the subject of govern- 
ment. And first as to name: What name should the new 
church wear? Rev. Rice Haggard, standing with open New 
Testament in hand, said : "Brethren, this is a sufficient rule of 
faith and practice, and by it we are told that the disciples were 
called Christians, and I move that henceforth and forever the 
followers of Christ be known as Christians simply." This 
motion carried without dissent. Whereupon Rev. Mr. Haf- 



92 THE CHRISTIAN DENOMINATION 

ferty, of North Carolina, made a motion "to take the Bible 
itself as their only creed, and this too was carried." 1 Tradi- 
tion has usually attributed both the above suggestions to Rice 
Haggard. 

At this meeting about twenty ministers were present, 
representing the constituency of one thousand people. O'Kelly, 
Haggard, Guirey, R. Barrett, John Robinson, Jeter, Reeves and 
other companions then began a vigorous propagation of their 
views, especially in southern Virginia and contiguous parts 
of North Carolina. They soon had a following of several 
thousand. Most of them organized into simple Christian 
churches after the plan previously formulated. The Method- 
ists lost 3,670 communicants that year. O'Kelly's influence 
over people of that territory was very great and predominated 
in the new churches. His plan was to have a "republican, no- 
slavery, glorious church." He protested against "a consoli- 
dated government or any one lord or archbishop claiming apos- 
tolic authority declaring to have the keys. Thus, our minis- 
ters have raised a throne for bishops, which being a human 
invention, a deviation from Christ and dear Mr. Wesley, I 
cordially refuse to touch." 2 Things did not always move 
smoothly in the new denomination, and divisions later arose 
over baptism and kindred topics. 

Readers will have observed that the O'Kelly secession from 
the Methodist Episcopal Church was due solely to the form of 
government adopted, which was unsatisfactory to Virginia 
ministers. The story of heretical doctrine, and of O'Kelly's 
disappointment at not being made bishop, could not possibly 
be true. To this day the southern section of the Christian 
Church preaches Methodist doctrines. Had Methodism been 
launched with a liberal policy, in all likelihood no Christian 
Church would have been formed on the Southern Atlantic 
slope. 

i MacClenny, pp. 116, 117. 2 McTyeire, p. 410. 



QUITTING THE BAPTISTS 93 

JONES QUITS THE BAPTISTS 

As a boy and youth Abner Jones came under Calvinist 
Baptist teaching and influence. Over the doctrine of election 
he stumbled when but a lad; but the matter of doctrines he 
settled with himself considerably later in life. However, 
about 1793 he had decided that Baptist church polity was 
unscriptural, as was the name "Baptist," and had decided also 
to be called simply a "Christian." Having mentioned his views 
to some of the brethren, he found himself entirely out of fellow- 
ship, and abandoned that church. 

He had seized upon the casual remark of a Baptist 
preacher, who said that he would have nothing for which he 
could not find authority in the Bible, and put it to work with 
inexorable fidelity. While teaching school he had time to 
study the Bible, and declared that he found nothing in that 
book about church covenants, ordaining and installing coun- 
cils, associations, and other ecclesiastical machinery, and 
refused to have anything to do with them. It will be noticed 
that there was no violent wrenching or straining of his relations 
with the Baptist people; but that by a natural process he 
reached a position of his own which did not accord with what 
he had been taught, and he chose, so deep were his convictions, 
to stand by himself, rather than compromise his conscience. 
For several years he was practically without a church. 

While living in the town of Lyndon, Vt, practicing medi- 
cine, he was providentially led to preach, and then to quit the 
medical practice. He organized a "Christian Church" in 
Lyndon, in 1801, with thirteen members, there beginning his 
work as a religious reformer. The next year he formed two 
churches in western NeAv Hampshire, one at Hanover, the othe^ 
at Piermont; and then influenced Rev. Elias Smith, pastor in 
Portsmouth, to drop the cumbersome plans of organization 
used there and to adopt the simple plan that Jones had been 
using. From this time forward Jones traveled and preached 



94 THE CHRISTIAN DENOMINATION 

almost incessantly, first at ail the points near Boston, a church 
being organized in that city, then in those near by, and then in 
ever-widening circles, into Maine, New Hampshire, Vermont, 
New York, Connecticut, Bhode Island, and all of eastern 
Massachusetts. 

His work was mainly constructive, and less given to 
tearing down the work of other denominations. And yet the 
leaven had its effect, and Jones was cordially hated by devoted 
sectarians whose track he crossed. 

ELIAS SMITH BREAKS WITH THE BAPTISTS 

Smith's career, as already detailed, was stormy; and his 
break with the Calvinist Baptists was almost violent. He too 
had grown up under Baptist influences, and had become preju- 
diced against some of their practices and doctrines, because 
they had given him personal distress. His struggles with 
hard doctrines had been soul-racking. He hated infant bap- 
tism; he hated the prevalent stereotyped ecclesiasticism, 
whether in the Baptist, Congregational or Episcopalian 
churches; he could not preach election, although he had men- 
tally subscribed to it; he was in the habit of rupturing his 
pastorates suddenly because they galled him; he found solace 
in brushing aside all traditions, forms, dogmas, and such like 
encumbrances, and resorting to the Scriptures for doctrine, 
polity and authority. 

In 1802 he came to believe that Christ's followers should 
have no name but "Christians," to the exclusion of all popular 
sectarian designations. He was one of the dozen Baptist 
ministers in New Hampshire who determined to exercise their 
liberty in exhortation and otherwise, contrary to wishes of 
the older men, and who organized "The Christian Conference," 
agreeing to forsake names, doctrines, and practices not found 
in the New Testament. He was furthered in antagonism to 
established churches and ecclesiasticism by his experience when 
he first preached in Portsmouth. The ministers of that city 



QUITTING THE BAPTISTS 95 

were alarmed, and sent vile slanders after him, temporarily 
shutting the doors of the city to him. His hostess, overriding 
her craven husband, turned her guest out of doors at eleven 
o'clock one cold night. He concluded that the "clergy" were 
the anti-Christ of Scripture, and taking his pen in hand he 
wrote a scathing comparison of the modern clergy with the 
early apostles. 

Smith's work in Portsmouth grew. Soon a great revival 
broke out, and in March, 1803, he organized a church with a 
few less than twenty members. Then he composed "The His- 
tory of Anti-Christ," roundly scoring the Episcopalian clergy 
and prayer-book. Never did the old mythical heroes attempt 
their prodigious labors with rashness exceeding Smith's 
assaults upon his supposed enemies. He was hounded from 
place to place. The Baptist ministers of Boston made life a 
burden to him; a mob nearly hooted him out of meeting at 
Roxbury, following him to Boston courthouse. He was even 
forbidden to enter Boston churches. 1 

Then, when he was cited to answer charges before the 
Woburn Baptist church, of which he was a member and had 
been pastor, he answered the challenge by declaring himself no 
longer a member of that church because of their unchristian 
treatment of him (this church had stripped him of possessions), 
because he disbelieved their confession of faith, because their 
name was unscriptural, and because of their anti-Christian 
fellowship in "associations." The Gordian knot was cut. "If 
you wish to know what denomination I belong to, I tell you, as 
a professor of religion I am a Christian; as a preacher, a 
minister of Christ; calling no man father or master; holding 
as abominable in the sight of God everything highly esteemed 
among men, such as Calvinism, Arminianism, free-willism, 
Universalism, reverend, parsons, chaplains, doctors of divinity, 
clergy, hands, surplices, notes, creeds, covenants, platforms, 
with the spirit of slander which those who hold to these things 

1 Autob., p. 335. 



96 THE CHRISTIAN DENOMINATION 

are too often in possession of." 1 This was a tremendous deliv- 
erance. He then published seven reasons why the Association 
disfellowshiped him, and ostracism followed. Traducers 
resorted to pamphlets, and Smith answered in kind. 

Then he assailed the Methodist hierarchy, and gained 
Methodist ill will. 2 He says that his warfare re-echoed from 
one end of the country to the other. In 1806 he abandoned 
close communion. Now he began to cut into the Baptists in 
another fashion, for by his influence Elder Daniel Hix, of 
Dartmouth, Mass., and his church of four hundred members 
(a few excepted) left the Baptists and became simply Chris- 
tians. Smith held great revivals in that town, in New Bed- 
ford, and Fairhaven, and several other places near. At York, 
Maine, he was mobbed because of an ordination sermon 
preached there, and the same week he narrowly escaped a mob 
at Hampton, N. H. 

The movement under Jones and Smith gathered headway, 
ministers were raised up, churches organized, the new unsec- 
tarian doctrines were everywhere proclaimed, until the whole 
amounted to a veritable upheaval in church circles in New 
England, forming a part of the larger movement for religious 
liberty and abolition of Calvinistic tyranny. Smith's embrac- 
ing Universalism only tended to rip open the crust still more. 

Smith traveled all over New England, and into the South, 
and results like those recited followed him. He not only did 
some excellent constructive work, but he was a mighty destruc- 
tive engine also. 

m'nemar heresy case 

In Kentucky also, revolution was on the way. Presby- 
terianism must take cognizance of the irregularity attending 
protracted revivals in that country. The proceedings of 
revivalistic preachers were irregular; but instead of attacking 
them for irregularities, the church brought them to book for 

1 Autob., pp. 341, 342. 2 Ibid., p. 360. 



McNEMAR HERESY CASE 97 

heretical doctrines. In the Washington Presbytery were lodged 
charges against McNemar, which were later for some cause 
dismissed ; but the Synod of Kentucky took a hand in the case, 
and when McNemar and his companions saw how he would 
fare, they all withdrew from the synod and organized the 
Springfield Presbytery. Their pastorates were declared vacant. 
Going back to their parishes, they called their people together 
and told them the circumstances, with the result that hundreds 
left the Presbyterian Church, adhering to their pastors. 1 A 
great meeting was held at Cane Ridge, at which Rice Haggard 
was present, and under his influence the Christian Church 2 
in Kentucky was organized. The old Cane Ridge Church fol- 
lowed Stone. The cause grew and churches multiplied. David 
Purviance was ordained to the ministry. No sooner had the 
new church begun to grow than Stone's companions in the 
ministry were carried away by the Shakers, leaving him and 
Purviance practically alone. So many demands were made 
for preaching by them that they called the Concord and Cane 
Ridge churches together to select assistant preachers. Andrew 
Ireland, John Purviance, David Kirkpatrick and William Cald- 
well were sent out as traveling evangelists, 3 being chosen from 
a large number of talented young men in the two churches. 
They were the first evangelists of the new movement in Ken- 
tucky. By the end of 1804, there were churches at Turtle 
Creek, Eagle Creek, Springfield, Orangedale, Salem, Beaver 
Creek, Clear Creek, Indian Creek, (now Point Isabel), and 
some other places in Ohio, and at Cabin Creek, Flemingsburg, 
Concord, Cane Ridge, Bethel, Painted Lick, Shawney Run and 
a few other places in Kentucky, besides congregations in Ten- 
nessee and perhaps a few in Western Pennsylvania.* The Ohio 
churches owed their existence quite largely to Ireland and John 
Purviance, and the Western Pennsylvania churches were prob- 
ably the result of Caldwell's labors. 

1 Stone, p. 49. 2 Davidson, p. 198, 8 Purviance, p. 59. * Mc- 

Nemar, pp. 72, 73. 



98 THE CHRISTIAN DENOMINATION 

It appears, therefore, that the Kentucky movement stirred 
all Kentucky, southern Ohio, the Cumberland country in 
Tennessee, and the western borders of Pennsylvania. After 
the secession, Stone had a pamphlet battle with Dr. J. P. 
Campbell and others which attracted great attention and occa- 
sioned intense acerbity. 1 Before peace reigned, the Presbyterian 
Church government and confession of faith were pretty thor- 
oughly gone over and the position of Stone and his co-ad jutors 
was thoroughly published and misunderstood. Such was the 
upheaval in Kentucky. 

IDEAS UNDERLYING THE UPHEAVAL 

We may here pause to gather into a few sentences the 
ideas involved in the upheaval attending the movement that 
resulted in a new church. James O'Kelly wanted a church 
without episcopacy, because it comported better with repub- 
licanism. He opposed ecclesiastical aristocracy. But if 
bishops must be, then he would eliminate their absolutism. 
He did not revolt against the dogmas of Methodism, but he had 
thought the matter through and formed his own ideas on church 
government. 

In New England, Jones hoped to reform Baptist Church 
discipline. 2 In his view, "Baptist" was an unscriptural term 
and should be replaced by the name "Christian." Baptist 
methods of organizing churches and forming associations were 
unscriptural and should be abandoned for primitive usage. 3 
He had no serious difficulty with dogmas except that of elec- 
tion, until years after his career began. 4 He gives us the key 
to his mental processes which led hundreds to break with Cal- 
vinism. His whole philosophy was bound up in this sentence : 
"I will have nothing but for which I can bring, Thus saith the 
Lord, and, Thus it is written." 

Smith carefully rehearsed his theological struggles in his 
autobiography. They began when he was a lad. He too. 

1 Davidson, p. 203. * Jones, p. 37. 3 Ibid., p. 28. * Ibid., p. 37. 



UNDERLYING IDEAS 99 

acted upon the principle just quoted, which he heard from the 
lips of the same Baptist minister. He saw a difference between 
Biblical and theological teaching, and his mind suffered agonies 
over it. Then he rejected the name "Baptist" and called him- 
self simply a "Christian." Under Abner Jones' tuition, Smith 
and his Portsmouth church decided to abandon all former 
statements and creeds and stand by the Bible alone. He 
became a violent enemy of everything connected with the Estab- 
lished Church, priestcraft, and religious tyranny. He espe- 
cially scorned the support of churches by public taxation. 1 

Stone and his companions in Kentucky revolted primarily 
at ecclesiastical tyranny. 2 Then they objected to confessions 
of faith and asserted their liberty in interpreting the Script- 
ures, in proclaiming free salvation, and in governing the 
church. 3 They almost immediately followed Haggard's 
formulary acknowledging Christ as the only head of the church, 
the Bible as a sufficient rule of faith and practice, and the New 
Testament as the only needed model of organization and disci- 
pline. Stone gives us the key to his revolt against dogma. 
When he received licensure from the Orange Presbytery in 
North Carolina, the venerable father who addressed the candi 
dates presented each with a Bible, saying: "Go ye into all the 
world and preach the gospel to every creature." This incident 
profoundly affected Stone's future career. He preached from 
that text his first sermon after returning from the great revival 
in southern Kentucky, emphasizing the "universality of the 
gospel and faith as the condition of salvation." 4 As already 
noted, election and reprobation found no place in the great 
revival. The confession of faith was forgotten, but the Bible 
was much in evidence; hence the charge of the Cabin Creek 
congregation against their pastor, Richard McNemar, "that he 
would be bound by no system but the Bible ; and that he believed 
that systems were detrimental to the life and power of relig- 

iSee Ap., p. 371. 2 Stone, p. 168. 3 Ibid., pp. 170, 174, 175. 

4 Ibid., p. 36. 



100 THE CHRISTIAN DENOMINATION 

ion." a He has expressly declared at several times that Christ 
has preached salvation for all the human race without dis- 
tinction." x 

Purviance was brought up a Presbyterian, learned both 
catechisms and believed them. He was ruling-elder in the 
Cane Ridge Church, and experienced no difficulty with doctrine 
until near the time of the great revival, when he was distressed 
about election. Then he was licensed to preach and began to 
study the Bible. He soon found that the Bible and theology 
did not tally. Even Calvinistic authors sometimes held forth 
free salvation. This couplet took hold of his mind : 

"Gospel offers but a sham we make 
If ev'ry sinner has not right to take." 

Purviance remarks : "Here I commenced my exit from Cal- 
vinism, and have never desired to return." 2 His trial sermon 
before the Presbytery was unsatisfactory, being too full of free 
salvation, and his ordination was held in suspense. Then 
came the upheaval. 

William Kinkade did not ally himself with the new church 
until three years after Cane Ridge revival. We have already 
seen how he reached his position by absolutely independent 
study of Scripture. He called himself simply a Christian and 
refused Calvinistic doctrines. 

Such were the ideas and such the movement that upheaved 
the crust of the prevalent church and religious life. 

1 Stone, p. 151. 2 Purviance, p. 139. 



SOURCES FOR CHAPTER III 

See works cited at the end of Chapters I and II. 

History of the Christian Church from its Establishment by Christ 
to A. D. 1870, by N. Summerbell, D. D. Published at the office of the 
Christian Pulpit, Cincinnati, Ohio. 1873. 

History of All the Religious Denominations in the United States, 
John Winebrenner, V, D. M., Harrisburg, Pa., 1848. 



CHAPTER IV 



CHAPTEK IV 

Period of Sporadic Growth 

1805-1818 

THIS new movement passed through, a decade of growth 
that was phenomenal in some aspects, and the journals 
of early ministers are extremely interesting, abounding, 
as they do, in that spontaneity which was so characteristic of 
their ministry. 

CHARACTERISTICS OF THE MOVEMENT 

No organization jet appeared in the North and West, and 
but the simplest in the South. Like seeds borne far away and 
widely scattered by the wind, germinating and springing up in 
most out-of-the-way places, the seeds of this new movement for 
religious liberty were quickly and widely disseminated, and 
appeared most unexpectedly. It was a truly sporadic growth. 

Because it was a movement among the common people it 
was tremendously popular. Many ministers came from among 
the people, and lacked scholastic training. Often they preju- 
diced their hearers against an educated ministry, and against 
orderly proceedings. Coming from the common walks of life, 
educated to mediocrity or little above it, and yet possessed of 
unquestioned ability, they appealed powerfully to their fellows 
because they spoke the language of the average heart and 
voiced a common feeling. 

This preaching was powerfully emotional and thoroughly 
spontaneous. A single text-book, the Bible, provided preach- 
ers with their whole stock in trade. It must be confessed that 
in these latter days we have very superficial ideas about the 
sermon preparation of a hundred years ago. Given a man 
dead in earnest, with a book like the Bible, viewed as it was in 



104 THE CHRISTIAN DENOMINATION 

those days, a book read and re-read and largely committed to 
memory; and given a man whose mind, thoroughly awakened, 
was charged to the brim with Scripture, and solemnized by 
prayer- vigil and lonely meditation; and given the motion and 
fire of delivery prevalent in those days, and you have a gener- 
ator of tremendous sensations and impressions. The sermon 
might be fanciful and extemporaneous, but it could not be 
unprepared. The exegesis was faulty no doubt, but the appli- 
cation was direct and pointed. Many a sermon abounded in 
oratorical grace and fascination, and contained a residuum 
of homely truth that was wholesome and palatable. Notes 
were tabooed and regarded as a stigma. Fortunately the 
Scriptures are mostly plain and comprehensible, and early 
preachers of the Christians were clearly heralds of Gospel 
truth. The old men who listened to preachers of a hundred 
years ago have carefully declared for our benefit that the 
preaching was singularly Scriptural and evangelical, and rarely 
polemical. Brochure and pamphlet and essay might clangor 
with theological warfare ; but the preacher was singularly alive 
to his duty in declaring the Gospel. 

The movement was at first almost without meeting-houses 
or property. In the South O'Kelly's followers soon began to 
erect chapels, a few were built in New England, and a few in 
Kentucky. But oftener a school-house or private dwelling 
afforded place for meeting in cold or inclement weather. When 
suitable weather allowed, great concourses of people gathered 
in barns, in groves, beside the rude highway, and sometimes, 
to escape molestation, even went to the plowed field. On 
account of their revivalistic gifts the leading ministers awak- 
ened great revivals and often reaped great harvests of converts 
for other churches. But whatever else may be said of the 
preachers, they went to the people, met them in homeliest of 
meeting places, and moved them to the core. Thus the move- 
ment went from settlement to settlement, neighborhood to 
neighborhood, and town to town. The people gave heed. 



SPORADIC GROWTH 105 

But there were persecutions withal. Ministers were 
treated with indignity ; hoodlums disturbed and broke up serv- 
ices; property was sometimes destroyed; adherents of the new 
church were under social disability; professional men even 
found it sometimes necessary to withdraw from the new fellow- 
ship. At rare intervals, and especially in cities, mob violence 
was resorted to in routing the Christians. The party of relig- 
ious liberty was attacked in sermon and pamphlet, and made a 
butt of ridicule. And yet in this there was nothing especially 
novel. 

Having broken away from ecclesiasticism, the early preach- 
ers would tolerate no approach to ways of the abhorred creed 
sects. Religious worship was severely simple. A hymnology 
was developed for the movement. Musical instruments were 
generally frowned upon. Formalism and ritual were avoided, 
and every congregation was a law to itself. Lusty singing, 
plain Scripture reading, earnest extempore prayer, and an 
extempore sermon sufficed as spiritual pabulum. On the Sab- 
bath three services a day were not uncommon. Any brother 
who thought himself called to preach was allowed to "im- 
prove," or exhort. Hence a large number of young preachers 
was soon rallied to the movement. 

An institution grew up in the north that still persists in 
many churches. About 1812 the "monthly meeting" was insti- 
tuted in Vermont, a combination of business and devotional 
services; at which time the church's business was transacted, 
new members were voted in after relating their experience 
and giving evidence of fitness for church membership, and the 
people present spoke of their experience or progress during the 
month past. Such meetings were often largely attended and 
thoroughly revivalistic. They were common in New England 
and New York, and perhaps other parts. 

A peculiarly New England kink was the dual organization 
of church and society. The latter existed for sake of the 
former, to support preaching, and usually controlled the church 



106 THE CHRISTIAN DENOMINATION 

property. Anybody who wished, provided he were of suitable 
age and character, might join the society and help support 
preaching. But only Christians belonged to the church. It 
will be seen how a church might get at variance with the soci- 
ety, and find itself without a meeting place. 

Prayer and social meetings were common everywhere, and 
most frequently held in private homes. Gradually the weekly 
prayer service came to occupy a certain evening every week. 
The greatest freedom of song, exhortation, relating of experi- 
ence, and reminiscence was allowed ; the social meeting was a 
decided power and success. 

Of church organization there were but few elements. Be- 
lieving that prevalent methods of organizing churches were un- 
scriptural, the brethren in the East were accustomed to vote 
to consider themselves a church of Christ, and new members 
were later received without doctrinal test or examination. 
Much the same procedure obtained in the West. Almost no 
bar hindered any man who came under the spell and desired 
to join the church. Whatever they read in the New Testament 
of organization, elder, deacon, and discipline, sufficed. Indeed, 
the new denomination hoped to restore primitive Christianity, 
both doctrine and polity. 

Furthermore, the early ministry was almost wholly itin- 
erant and evangelistic. Some men were ordained as "travel- 
ing evangelists," x it being understood that they would not seek 
settled pastorates. Men who were settled over churches never- 
theless made many and long journeys preaching and organizing 
churches. A "hireling ministry," that is, a ministry settled 
and enjoying a stipulated salary, was especially displeasing to 
the northern section of the movement. Were not the Apostles 
and their successors errant heralds of the cross ? Would they 
have settled comfortably with churches, when men all around 
them and farther away were unconverted, and pitching into a 
Christless eternity? 

*Like Elias Smith. 



SPORADIC GROWTH 107 

A most interesting account of the labors of Rev. Daniel 
Roberts in southeastern Indiana, in those early days, shed3 
light on the ministerial customs. It should be remembered 
that Mr. Roberts was a contemporary of Barton W. Stone, 
David Purviance, Nathan W or ley, and such stalwarts. "Such 
a thing as a stationed preacher over or in one church was 
utterly unknown. It was as natural for preachers to be trav- 
eling as it was for the birds to be flying. In our thoughts in 
those days preaching and traveling were inseparably associated. 
The country was new. It was only a day's journey to the 
Indian towns. The white settlements were separated by con- 
siderable stretches of wilderness, and not very large when they 
were reached. The churches were small and few in number." 3 

Very patent are the results of such an itinerancy. Even 
remote settlements and sparsely settled districts, country as 
well as town, heard the greatest revivalists and strongest 
preachers. Churches sprang up everywhere and throve for a 
time ; but those churches nearest the beaten tracks and oftenest 
visited were likely to be most thrifty, while those visited at rare 
intervals languished. It followed too that the whole new 
movement was intensely Biblical. Preachers brought the 
Bible forward in a most effective way. Creeds were denied, 
and ecclesiastical procedures thrown out of court. People 
were set to reading and studying the Bible, and church polity 
was extracted from the New Testament. Apostolic and subse- 
quent history was ransacked. The people who soon were 
known as the "Christians" have never received due credit for 
their part in exalting the Bible to popular study. 

Ordinations were conducted with extreme simplicity. John 
Rand, a young man raised up under the preaching of Abner 
Jones and Elias Smith, was by them ordained, the first recruit 
to the New England ministry. David Purviance held like 
distinction in the west. Two or more ministers shared the 



1 Memorial Address on the Life and Character of Elder Daniel Roberts, by 
Rev. H. L. Jameson, D. D., 1882. P. 6. 



108 THE CHRISTIAN DENOMINATION 

ordination service. A sermon appropriate for the occasion 
was followed by an ordaining prayer and imposition of hands. 
Gradually and later other parts were added to the service. 

No delegated conventions or conferences were held during 
the sporadic period. "Elders' conferences' 7 and "general meet- 
ings" were frequent, the former especially for ministers, always 
informal and merely conferential. Notices were published 
for general meetings and everybody invited who cared to 
attend. Almost nothing of a business nature was attempted. 
At these general meetings it was quite customary to introduce 
new ministers and candidates to public attention. Visitors 
from a distance were sought, and ministers frequently traveled 
long journeys in severe weather for sake of fellowship at a 
general meeting. 

And so the sporadic growth continued for a series of years. 
Perhaps we should pause here and give a categorical answer 
to the question, How did the three sections of Christians become 
united? They were first organized in Virginia, the polity 
being largely shaped by suggestions of two men, Haggard and 
Hafferty. Then men like Haggard and Clement Nance jour- 
neyed westward into Kentucky. Haggard was present in 
Kentucky, and suggested to Stone and the brethren at Cane 
Ridge, when the Springfield Presbytery was dissolved, that 
they should organize as the Christian Church had organized in 
Virginia. This was done. From this time forward, ministers 
passed back and forth between Virginia and North Carolina 
and Kentucky. From Kentucky ministers went northward 
into Ohio and western Pennsylvania; from Virginia they went 
northward into Maryland and eastern Pennsylvania. From 
New England and New York ministers journeyed southward 
into New Jersey, southeastern and northern Pennsylvania, 
Some, like Elias Smith and Frederick Plummer, visited Vir- 
ginia. At a little later period fraternal messengers were 
exchanged between the sections. 1 At this point another 

1 See Ap., p. 371. 



SPORADIC GROWTH 109 

agency arose to unite the whole movement. In the thriving 
town of Portsmouth, then the largest and most important town 
of New Hampshire, lived Rev. Elias Smith, pastor of a rapidly- 
increasing congregation. In the sketch of Smith's life an 
account has been given of his meeting with Hon. Isaac Wilber, 
of Rhode Island, and the talk about establishment of a relig- 
ious newspaper. Smith generously attributes the newspaper 
idea to the congressman; but since he was already in the 
publishing business he could hardly have failed to conceive 
the paper idea himself. Wilber had proffered financial 
assistance. These overtures Smith evaded, resolving however, 
to establish a paper under his own free editorial management. 
This he did, and September 1, 1808, the first number of the 
first religious newspaper in the world was issued from 
Smith's residence in Portsmouth, near Jeffrey Street. Mr. 
Wilber had expresed the opinion that some one ought to declare 
the religious liberty compatible with true civil liberty. And 
so Smith espoused the cause of religious liberty and the Herald 
of Gospel Liberty was its exponent while Smith issued the 
journal. Moreover, it was a religious newspaper, its editor 
proving an able, brilliant journalist, impetuous in fighting 
error and a naturally versatile expounder of religious liberty, 
and what seemed to him New Testament Christianity. 

That Smith started a vigorous periodical is evidenced by 
its absorption since then of no less than a dozen periodicals 
and an unbroken career of one hundred years. The paper 
still continues to champion the early position of the Christians, 
and is published at Dayton, Ohio, owned by The Christian 
Publishing Association, a corporation representing the denom- 
inational publishing interests. In the Appendix is a graphic 
history of the Herald telling the story quite completely. 1 

While the Herald's circulation did not meet its founder's 
hope, yet the paper went into nearly every state of the Union. 
Two hundred seventy-four subscribers received the first issue; 

* See Ap., opposite p. 372. 



110 THE CHRISTIAN DENOMINATION 

seven years later the circulation was between fourteen and 
fifteen hundred. The very earliest issues reached Virginia, 
North Carolina, Kentucky, Ohio and Indiana. Inquiries from 
South x and West elicited information that the movement for 
religious liberty, with identical spirit and practice, existed in 
those states and New England. Proposals for a union were 
made and accepted, and the three separate bodies of people 
calling themselves simply "Christians" were cemented by 
another bond. This was the foremost achievement of the 
Herald during this period. 2 

WHERE THE SEED TOOK ROOT 

In that journal appeared correspondence and news from 
many sections, indicating how the movement was spreading. 
Churches in Virginia and North Carolina were multiplying 
rapidly. O'Kelly and Haggard and their brother ministers 
were very active. Young ministers added new strength to the 
cause. Some preachers went to Georgia and Alabama. Mean- 
time Frederick Plummer, Elias Smith, John P. Gray and other 
northern men entered northern Virginia, held revivals and 
established churches, some of which did not long survive. 
About 1810 Plummer visited Upperville and Fairfax and other 
places in that vicinity. 3 Gray labored in Fairfax, Shenandoah 
and Caroline Counties the same year. There are many records 
of baptisms in the historical Shenandoah River. Gray 
preached in Providence, Smithfield, Portsmouth, Norfolk and 
other towns. 4 Elias Smith visited much of the same territory 
a year later and left the country in an uproar over theological 
doctrines. 5 The year after this Joseph Thomas, the "White 
Pilgrim" (so named from his white clothing), held revivals at 
Frederick, New Town and other places. 6 

The year 1811 was one of great religious awakening in 
Georgia. John P. Gray went to Georgia with others and held 

1 H. G. L., Vol. I, p. 43. 2 See Ap., p. 372. 3 H. G. L.. Vol. I, pp. 

168, 173. 4 Ibid., Vol. V, p. 473. 5 Ibid., Vol. IV, p. 355. 6 Ibid., 

Vol. IV, pp. 371, 383. 



WHERE THE SEED TOOK ROOT 111 

remarkable revivals. 1 From Georgia the reformers went to 
Alabama. We have a little hint of their progress there. 

In Kentucky from 1804 onward the Christians had been 
making rapid headway. In 1809 great reformations and 
thousands of converts were reported, 2 which meant large 
accessions to Christian churches. A year later several Bap- 
tist churches in Christian County changed denominational 
relationship and theological position and joined the Christians. 3 
There were in Kentucky several Baptist churches standing 
practically on the position represented by the Christians, but 
still clinging to their Baptist name and manner of association, 
and calling themselves "Separate Baptists." The Elkhorn 
Association of Separate Baptists allied itself with the new 
movement in 1811. 4 Plain Christian churches existed in 
Fleming County, as well as in those counties where Stone, Pur- 
viance, Rice Haggard and the earliest leaders labored. 5 

Of the original seceders from the Presbyterians in Ken- 
tucky, McNemar, Dunlavy and Thompson preached in southern 
Ohio. Andrew Ireland, John Purviance and Reuben Dooly 
also went to Ohio. Stone made trips to that country, and in 
1807 Purviance moved to Preble County, Ohio, preaching and 
traveling there and in Indiana. 6 Churches began to multiply 
in Ohio. About 1811 an Association of the "Separate Bap- 
tists" in Meigs County quit its name and creed, and joined the 
Christians. 7 

The reformers went to Tennessee and established churches. 
Stone and others journeyed thither. 8 In a letter to the 
Herald, dated in 1811, Joseph Thomas described the cause in 
Tennessee as very prosperous, 9 as it was in Kentucky, Ohio, 
and Indiana territory. 

Romance attaches to the story of the movement's advent 

1 H. G. L., Vol. IV, p. 359, V, p. 455. A few names of ministers then active 
in Georgia have been preserved, viz., Murrill Pledger, P. L. Jackson, John P. 
Purdue. Joseph Echolls, Thomas Jordan, George L. Smith, Jacob Callahan, 
Coleman Pendleton and Isaac A. Parker. 2 Ibid., Vol. I, pp. 40, 74. 

3 Ibid., Vol. I, p. 159. 4 Ibid., Vol. IV, p. 363. 5 Ibid., Vol. IV. 

p. 403. « Purviance, pp. 49, 59, 66. 7 Stone, pp. 70-72. 8 Ibid., 

p. 67. 9 H. G. L., Vol. Ill, p. 294. 



112 THE CHRISTIAN DENOMINATION 

in Indiana. Elder Clement Nance, one of the men who, after 
O'Kelly, withdrew from the early Methodists, moved to Indiana 
Territory in 1805, settling near the Ohio River. That year he 
organized a Christian church in Clark County, and other con- 
gregations sprang up in that sparsely settled country. 1 Un- 
usual religious interest developed. Within seven years Nance 
reported four ministers and five churches in that part of the 
Territory. Other ministers entered from Ohio and Kentucky 
and established thriving churches. 

Names of twenty or more of the early ministers in Indiana 
have come down to us, without, however, details of their labors. 
Daniel Roberts, of Maine, emigrated to the west in 1817, stop- 
ping first at Cincinnati, after floating down the Ohio River 
from Pittsburgh. He eventually settled in Dearborn County, 
Indiana, a little west of Cincinnati, preached in that county, in 
Franklin, Ohio, Switzerland and Jefferson Counties. Churches 
were planted in the eastern side of Indiana as far north as 
Wayne County, then southward and across the southern end 
of Indiana, and northward on the west side to Sullivan County. 
Settlements were sparse, confined chiefly to watercourses. 
Elder Roberts traveled in southern Indiana, southwestern Ohio, 
and into central Kentucky. More than two hundred churches 
were organized by him. 2 

The labors and travels of Abner Jones and Elias Smith in 
New England have already been mentioned. Churches sprang 
up in every New England state. The movement reached north- 
ward into Maine. Young Mark Fernald became a revivalist 
of power in that state. Ephraim Stinchfield and others were 
journeying and evangelizing. The Christians' movement 
reached into New Brunswick, Rev. Samuel Nutt being the chief 
apostle there, and on into Nova Scotia. 3 Frederick Plummer, 
then a young man of remarkable gifts, John Rand, Uriah 
Smith, brother of Elias, and many others, traversed New 
Hampshire and Vermont. The latter state was but sparsely 

iH. G. L., Vol. V, p. 423. 2 Memorial Address by H, L. Jameson, D. D., 

before quoted. P, 6 ff, 3 Smith, p, 364, 



WHERE THE SEED TOOK ROOT 113 

settled then. In 1806 two churches were gathered in Wood- 
stock, Vermont, and others in neighboring towns. Stowe, 
Cabot and other places in the northern part of the state were 
visited, as were some northern New Hampshire towns. 

The entrance of the Christians into lower Canada (Prov- 
ince of Quebec) fascinates like a novel. The War of 1812 
was on and communication and travel between the States and 
Canada were seriously interrupted. Elder Joseph Badger's 
father had moved into Canada, and young Joseph concluded to 
visit his parents and preach the Gospel on the way. He car- 
ried out his intention, but suffered arrest and some indignity. 
Later with two young ministers, J. L. Peavey and Joseph 
Boody, he made another circuit, again suffering arrest with his 
companions. 1 Badger never forgot his trip to Ringsey, an 
entirely godless place, where he met almost no friendly person 
and was allowed to go hungry. But people who were con- 
strained to give him a hearing were moved and started a refor- 
mation. Months later the whole town turned out en masse 
to welcome him. The places visited by these ministers have 
been entirely forgotten in the history of the Christian denomi- 
nation, and were Ascott, Melbourne, Shipton, Hatley, Stan- 
stead, Brompton, Compton, Westbury, Ringsey, Dudswell, 
Oxford and Windsor. The so-called "general meetings" were 
held among these congregations as they were in New England. 

How the Christians were planted in Pennsylvania has 
already been indicated. Frederick Plummer, of New England, 
a man of great oratorical gifts, was preaching in Philadelphia 
in 1810, and later served churches in other towns. However, 
the work had previously reached the German-speaking popu- 
lation of Philadelphia and nearby places through ministers 
from Virginia. 2 Plummer was the most popular advocate of 
the Christians in this part of the state, and says that he 
preached to an audience of ten thousand people in the old 

1 Badger, pp. 77, 133 ff. 2 H. G. L., Vol. I, p. 23, letter of Robert 

Punshon. 



114 THE CHRISTIAN DENOMINATION 

Philadelphia navy-yard. 1 Elias Smith attracted many adher- 
ents when he resided in Philadelphia and traveled round about, 
and yet churches of the Christians were never numerous in 
southeastern Pennsylvania. About two thousand members were 
reported from Wayne County, northeastern Pennsylvania, in 
1811. 2 The same year a Herald correspondent reported the 
ingathering of between three and four hundred co averts among 
churches in southern New York and northern Pennsylvania, 
probably in the territory of what is now known as Tioga Chris- 
tian Conference. Twenty-six ministers were laboring there 
then, indicating existence of many adherents of religious lib- 
erty in that section. 3 A year later churches were reported 
from Washington County, southwestern Pennsylvania, near 
the homes of the Campbells, Alexander and Thomas, but this 
was long before the day of the Disciples of Christ. 4 

The Christians also entered Maryland. Attention has 
been called to Plummer's Virginia trip and to northward 
journeys of ministers from Virginia. On his way south, Plum- 
mer visited the city of Washington, and on one occasion 
preached to large audiences in the capital. 5 But the first 
minister of the Christians to preach there was probably James 
O'Kelly. Well founded tradition says that Thomas Jefferson 
secured the hall of Congress and had O'Kelly preach there 
twice. "! 

Usually Jasper Hazen, of Vermont, is said to have organ- 
ized the first Christian Church in New York at Baltimore, 
Green County, in 1812; but there was a Christian Church in 
Otsego County in 1808, 6 just the origin of which is not stated. 
David Millard was the first young minister among the Chris- 
tians to be ordained in that part of new York. 7 Within a few 

1 H. G. L., Vol. I, p. 182. 2 Ibid., Vol. IV, pp. 359, 366. Some of the 

ministers of those sections are mentioned. Sylvanus Campbell, Joshua Shoales, 
Gideon Louis, Enoch Owens, Samuel Crooker, and John Taylor. H. G. L., Vol. 
VI, p. 530. 3 Ibid., Vol. IV, p. 367. 4 Ibid., Vol. V, p. 451. 5 Ibid., 

Vol. I, p. 173. 6 Ibid., Vol. IV, p. 367. 7 Freese, p. 123. Among the 

earliest ministers mentioned in this section are Crawford W. Martin, John Spoor, 
Reuben Alerton, Chester Scovel, Jonathan S. Thompson, Jabez King, James 
Wilson, John Ross and a Free Baptist minister named Mrs. Nancy Cram. 



WHERE THE SEED TOOK ROOT 115 

years churches were gathered at Freehold, Westerlo, Milan ; 
Canajoharie, and other places in Greene, Albany, Schoharie, 
and Dutchess Counties. 1 As a result of Nancy Oram's labors, 
a church was organized at Charleston, about 1813, which has 
been noted for producing ministers, the names of about a dozen 
being on record. Mrs. Cram went to Ballston and held a great 
revival which resulted, in 1814, in another church that has sent 
forth several ministers, perhaps the most remarkable of them 
being Mrs. Abigail Roberts. The earliest ministers; in New 
York were from New England. The cause grew rapidly, 
both by multiplication of ministers and churches. 

The foregoing review showing the geographical spread of 
the Christians, has given hints of their numerical strength. 
No complete or reliable reports or early statistics have been 
preserved ; indeed, some refused to "number Israel" for fear of 
falling under divine displeasure as the old Hebrews did, 
However, there are a few scattered statements worth noticing. 
In 1808, when proposals for union of the Christians in Virginia. 
Kentucky and New England were made, there were said to be 
twenty thousand members in the South and West. 2 Two years 
later there were forty organized churches in New York, with 
membership of probably not less than thirty-five hundred. In 
1814 New England reported forty-nine ministers. 3 The west- 
ern membership was estimated at several thousand. North- 
eastern Pennsylvania contained two thousand Christians, and 
the rest of Pennsylvania and New York must have had three 
thousand more. Most phenomenal was the rapid increase of 
ministers in Vermont and New York. 4 That meant multipli- 
cation of churches and adherents. 

The initial movement of the Christians came through 
defections from the Methodists, Baptists, and Presbyterians; 
but thereafter accessions of ministers and church-members 
came mostly from conversions, the natural fruits of ligitimate 

Creese, pp. 203-207. 2 H. G. L., Vol. I, p. 43. See Ap., p. 372. 

8 Ibid., Vol. VI, p. 575. 4 See Chris. Reg. for 1821 and 1823. 



116 THE CHRISTIAN DENOMINATION 

efforts to build the church of God, and not upon proselyting or 
undermining or work among other denominations. Moreover, 
the Christians were slow in gathering revival fruits and natural 
adherents into their churches. They did not seek to build a 
great rival denomination. They could be content to decrease 
if religious liberty might increase. Opportunities for numer- 
ical greatness have been abundant, but the people sought an 
end greater than numerical greatness. 

DECLARING THEIR POSITION 

In preceding chapters we have seen only the negative and 
destructive position of the new denomination. We will pause 
just here to let early leaders declare themselves positively, 
quoting from their early writings, North and South. When 
William Guirey inquired in 1809 through the Herald of Gospel 
Liberty what was the position of the Christians in New Eng- 
land, Elias Smith answered through the same medium, stating 
their position in this form : 1. No head over the church but 
Christ. 2. No confession of faith except the New Testament. 
3. No religious name but "Christian." x To this Guirey 
replied that the southern Christians stood on the same ground. 
He said : "After we became a separate people, three points were 
determined on : 1. No head over the church but Christ. 2. 
No confession of faith, articles of religion, rubric, canons, 
creeds, etc., but the New Testament. 3. No religious name 
but Christians. For several years I have been a minister in 
this church and have traveled among the members from Phila- 
delphia to the southern frontiers of Georgia." 2 Thus far had 
they gone in formulating their position, both North and South. 
In the Appendix 3 are given several more quotations serving to 
show that Guirey was speaking the common mind of brethren 
in the South. 

We have already seen that in Virginia the name "The 

iH. G. L., Vol. I, p. 47. 2 Ibid., Vol. I, p. 43. 3 See Ap., p. 373 ff. 



DECLARING THEIR POSITION 117 

Christian Church" was adopted from the beginning, and 
that through Virginian influence the Kentucky contingent 
adopted the same name. At the North, while "Christian" was 
everywhere a current word, the whole body was often called 
"Christian Connection," a sobriquet at once free from smack of 
presumption which some read into the term "The Christian 
Church." Abner Jones says that Elias Smith started the 
barbarous pronunciation "Christ-yan," and sectarians grasped 
with avidity the outlandish name. In Kentucky, all seceders 
from the Presbyterian Church during the great revival were 
called "Schismatics," and "New Lights," the latter nickname 
given because the seceders professed to have an inner witness 
of the Spirit and minor revelations for their guidance. 1 When 
the Disciples appeared on the scene twenty years later, they 
were styled "Reformers," but the people whose history is con- 
tained in this volume have held scrupulously to the names 
"Christians," and "The Christian Church." James O'Kelly 
said, "Brethren, if we are Christ's, then are we Christians from 
His authority, His name and His divine nature." 2 He also 
said that "Christian" is the new name mentioned in prophecy. 3 

1 McNemar, p. 29. 2 H. G. L., Vol. I, p. 40. 'Isaiah 62 : 2. 



118 THE CHRISTIAN DENOMINATION 

SOURCES FOR CHAPTER IV 

Herald of Gospel Liberty, Vols. I-VIII, by Elias Smith, published 
at Portsmouth, N. H, Portland, Me., Philadelphia, Pa., and Boston, 
Mass. 1808-1817. 

A History and Advocacy of the Christian Church, by J. R. Freese, 
M. D. Christian General Book Concern, Philadelphia, Pa., 1848. Third 
edition 1852. 

History of the Christian Church, by N. Summerbell, D. D., before 
referred to. 

Memoir of Rev. Joseph Badger, by E. G. Holland. C. S. Francis & 
Co., New York. Third edition, 1854. 

Christian Palladium, Vols. I— VI, edited by Joseph Badger. Chris- 
tian General Book Association, Union Mills, N. Y., 1832-1838. Scattered 
articles. 

Gospel Luminary, Vols. I— IX, by David Millard, and by David 
Millard and Simon Clough, West Mendon and New York City, 1825-1833. 
Scattered articles. 

Also biographies of James O'Kelly, B. W. Stone, David Purviance, 
and Elias Smith, cited in previous chapters. 



CHAPTER V 



CHAPTER V 

Early Conference Organizations — "Campbellism" 
1819-1832 

TO MORE observant reformers a new denomination now 
seemed inevitable, if results of the movement thus far 
were to be conserved. Hence they faced the logic of 
events, not without trepidation and misgivings; for another 
sect was undesirable, and imitation of existing sects would be 
as inevitable as it was that the old Israelites should pattern 
after their heathen neighbors. Observant men had already 
seen another thing: their sporadic unorganized movement laid 
both laity and ministry open to endless imposition, loss of 
prestige, and charge of abetting charlatans. Meager and 
slender was their church organization, and both ministers and 
congregations multiplied like mushrooms. Ministers had no 
organized fellowship, no regulative or advisory body to pass 
judgment upon candidates' fitness, and no authority to vouch 
for ministers' good standing or to signify disfellowship. 

Ever since i808 conferences of elders and general meetings 
of a free-for-all type had been held, several of them a year; 
but as no business was attempted, no organization was needed. 
Churches had no defined relations with each other and no 
prescribed methods for co-operation. All associations had been 
purely voluntary and thoroughly independent. But in a few 
months all was changed. 

In 1816 the whole brotherhood was chagrined and thrown 
into consternation by announcement of that soul of the new 
movement, Elias Smith, through his Herald of Gospel Liberty, 
that he had espoused the Universalist faith. Strong men wept 
at the announcement, and violent resentment against Smith 



122 THE CHRISTIAN DENOMINATION 

was manifested. Some of his co-laborers turned their backs 
upon him and never afterward trusted nor forgave him. To 
rescue the Herald of Gospel Liberty from ignominy, a layman 
of Portsmouth, New Hampshire, Robert Foster, bought the 
paper, moved it back from Boston, and continued the publica- 
tion until 1835, when, on account of bankrupted health and 
finances, he sold it to an association of brethren known as 
Eastern Christian Publishing Association. Under Foster's 
editorship the paper lost its aggressiveness, brilliance and 
leaderhip in promoting the denomination ; but it still continued 
a valuable organ of communication and an indispensable 
adjunct to the infant cause. 

The conference idea already existed in a hazy form, with 
but two or three working organizations. A conference had 
been organized in Kentucky in 1804, the records of which are 
still extant. 1 This was close upon formation of the church in 
that state. The Big Sandy Conference in southeastern Ken- 
tucky is said to have been organized about this time. S. Mason 
wrote in September, 1878, that the seventy-first annual session 
of Deer Creek, Ohio, Christian Conference had just closed.- 
The usage in reckoning conference sessions has not been uni- 
form, some officers calling the meeting after formation the 
first annual conference. Mason's statement would take the 
first session of Deer Creek Conference back to 1807 or 1808. 
The seventh Virginia Conference met in 1821. 3 William 
Kinkade says 4 that a Christian Conference in the southern 
Wabash country, Territory of Indiana, was organized in 1817 
(but no particulars have come down to us), and that the 
Conference on the Wabash in Illinois dates its origin back to 
1818, when it was considered a branch of the Indiana organiza- 
tion. 5 The idea of county and state conferences was put 

1 Chris. An., 1898, p. 114 ; H. G. L., October 6, 1910. 2 H. G. L., Septem- 

ber 21, 1878. 3 Chris. Her., Vol. IV, p. 110. This was probably the immer- 

sionist branch of the Virginia Christians. 4 Kinkade, p. 300. 5 Ibid., 

p. 300. 



EARLY CONFERENCES 123 

forward during a General Conference of 1816, at Windham, 
Connecticut, but nothing came directly of that suggestion. 1 

"Elder's conferences," spoken of a few pages back, should 
be regarded as forerunners of the local conferences f while the 
"general meetings" correspond closely to quarterly conferences 
later in vogue. 

Closely following Smith's lapse into Universalism, a con- 
ference of ministers met in Portsmouth to plan means for 
obviating inroads of a seemingly perverse faith only a step 
removed from an abandoned life. Other conferences followed, 
and in September, 1817, a delegated gathering met at New Bed- 
ford, Massachusetts, where Smith's fall from grace was dis- 
cussed and general organization was bruited. The meeting 
adjourned, however, without provision for perpetuating itself. 
It was agreed that neighboring elders and churches should be 
counseled with in formation of new churches; that baptism 
should be administered only by churches' consent; that all 
baptized persons should seek church relationship ; that a church 
must approve before a member should be ordained an elder; 
that each elder should have church membership; and that 
discipline should be meted out to ministers and churches. 
Finally agreeing upon the advisability of holding an annual 
conference, adjournment was taken. 

West, South and North the Herald of Gospel Liberty car- 
ried tidings about Smith, and about the conference idea, and 
in each section near the same date conferences were born. We 
can scarcely more than mention organizations for this period, 
1819-1832, reserving a chronological list for the Appendix. 3 
Conferences had unquestionably been held in Virginia and 
North Carolina for several years, but records were almost 
immediately destroyed, to hinder their becoming instruments 
of oppression. The Virginia Christian Conference, according 
to extant records, dates back to 1818. A year later it was 

iFernald, p. 87. 2 Freese, p. 174; Chris. Pall., XIX, pp. 14, 15 

s See Ap., p. 376. 



124 THE CHRISTIAN DENOMINATION 

made Eastern Virginia Christian Conference. At Pittsford, 
New York, a conference of "elders and brethren" was held in 
1817 preliminary to a general yearly conference of elders for 
that state, the organization of which was set for the next year. 1 
Conferences of "elders and brethren" were called whenever 
deemed advisable, to adjudicate church troubles, discipline or 
ordain ministers. The New York Christian Conference, duly 
organized in 1818, was divided into Eastern and Western two 
years later. 2 A conference was formed in Maine in 1818. 
From now on they multiplied rapidly: Mad River (now Miami 
Ohio), New Hampshire, Vermont, Southern Ohio, Connecticut, 
Athens (Ohio), Norfolk (Virginia), Massachusetts, Central 
Indiana, Upper Canada (Province of Ontario), North Carolina 
and Virginia ; New York Central, created by dividing the West- 
ern body; Rhode Island and Connecticut, Salt Creek (Ohio) 
about this time; New York and Erie, formed by a slice of the 
New York Western in the southwestern corner of the state, 
together with a few churches in northeastern Ohio and north- 
western Pennsylvania; 3 Sunbury (Ohio), which became Ohio 
Central in 1830; North Carolina, where several hundred Free 
Will Baptists were expected to join; Union Christian, compris- 
ing a few churches in the northwestern part of Kentucky and 
adjacent parts of Indiana; New Jersey, result of labors which 
began in 1826, the first church being organized at Vernon, in 
Sussex County; Cole Creek (now Western Indiana) ; New York 
Northern; New Hampshire, divided, in 1832, into so-called 
"county conferences," Rockingham, Strafford and Merrimack; 
New Brunswick, along the St. John's River, where there were 
twenty churches; Eastern North Carolina, to accommodate 
churches in that part of the state; and Maine now had three 
conferences. 

How the Christians entered New Brunswick and Nova 
Scotia from Maine, and how they entered Province of Quebec 

1 Records New York Western Christian Conference. Badger, p. 187. 
2 Chris. Her., Ill, p. 71. 3 New York Western records. 



EARLY CONFERENCES 125 

from northern New England, has been recounted. It remains 
to say that they entered Province of Ontario by way of New 
York, and in the following manner: 1 under the preaching of 
Elder David Millard, in Greenville, N. Y., a woman was con- 
verted by the name of Mrs. Mary Stogdill, who with her family 
moved to Newmarket, Ontario, in the year 1821. She had been 
thoroughly imbued with the position of the Christians, and not 
finding any church of her choice in Canada, she wrote home to 
New York friends telling them of her lonesomeness and longing 
for fellowship with the Christians. Some of her letters were 
published in the Christian Herald, urging that ministers be 
sent into Ontario. In the summer of 1821 a young preacher 
named Allen Huntley crossed from New York and visited Mrs. 
Stogdill. He was invited to Lake Simcoe by Darius Mann, 
preached there, gathered material for a church, and received 
ordination there October 21, the same year. Two elders from 
New York, J. T. Bailey and Simeon Bishop, organized Keswick 
church, at Lake Simcoe, about the time of Huntley's ordination. 
New York brethren sent Nathan Harding and Asa C. 
Morrison to preach and organize churches in the Province, and 
a good many ministers of the Christians visited there and 
preached in immediately following years. By 1830 more than 
ten churches had been established, most of them still in exist- 
ence. Moreover, a number of ministers had been raised up — 
Thomas Henry, J. W. Sherrard, Jesse Van Camp, Sisson Brad- 
ley and William Noble, and perhaps others. 

The difficulties of the infant cause in Ontario were fully 
as great as those encountered in the United States. New York 
ministers were suspected, because they hailed from United 
States soil; the cause was suspected because it was imported, 
and because its doctrines did not accord with those usually 
heard. The ministers were under legal disability, until 1845. 

In 1825 the Ontario Christian Conference was organized, 

1 Cent. Book, pp. 503, 581-589. Chris. Her., Vol. IV, p. 43. 



126 THE CHRISTIAN DENOMINATION 

usually spoken of then as the Conference of Upper Canada, to 
distinguish it from the country farther down the St. Lawrence 
River known as Lower Canada. 

Mrs. Stogdill lived to welcome a dozen Christian ministers 
to her home, and to see thirty churches organized, twenty-three 
of them worshiping in their own buildings, all within fifteen 
years. Multiplication of churches continued with consider- 
able rapidity until about 1850. 

TYPES OF ORGANIZATION 

Organized delegated conferences were regarded askance by 
many who feared loss of independence for individuals and 
churches. Some older men vigorously expressed fears that 
dearly bought liberty was about to be forfeited. But safe- 
guarding the ministry and churches outweighed all fears, and 
Christian conferences have been multiplying for nearly one 
hundred years. 

The conference was regarded as a voluntary association. 
No minister or church was compelled to join, and some minis- 
ters and churches probably never did join. Whatever author- 
ity conference possessed was delegated by units composing 
conference — ministers in good standing, churches in good 
standing represented by their delegates. Members were care- 
ful not to compromise their own liberty or their churches' 
independence. Hence conference might discuss, admonish, 
advise, urge, but could not demand or legislate. True, some 
resolutions passed at annual sessions seemed peremptory, but 
they fell harmless. These early organizations were, therefore, 
merely voluntary modes of co-operation. 

Almost immediately the character and standing of minis- 
ters and churches began to be inquired into at annual confer- 
ences, and cases of discipline or exclusion were recorded, 
showing that some tribunal was needed to preserve the brother- 
hood's good name and integrity. Qualifications for member- 



EARLY CONFERENCES 127 

ship were not uniform, but varied greatly; but in general 
Christian character was an indispensable condition. 

Three types of organization were common, existing side 
by side. First, for the session only, with moderator and 
clerk who served only during the session. Ad interim there 
was no conference. Each session fixed time and place for the 
following conference, and then died. Conference records were 
destroyed to prevent their becoming binding enactments. 1 
Second, some conferences elected moderator pro tern, and per- 
manent clerk. This was town meeting style in New England, 
and was used in churches also. The clerk gave warning of 
the next annual session, and called that session to order, when 
a chairman was chosen. This gave a custodian for permanent 
records. Third, other conferences chose officers for a year, 
who served through the year, and formed an executive com- 
mittee ad interim, that the conference might work the year 
round. This type was formed for business. 

Conferences exchanged fraternal messengers, but otherwise 
had no connection, each framing its own laws and working in 
its own way. Uniformity was lacking; but an unwritten law 
made it courtesy for one conference to respect actions or decla- 
rations of sister bodies. If they issued manifestoes defining 
their faith and practice, yet such declarations were in no 
sense obligatory upon individuals or conferences, but simply 
explanatory. 

GATHERING STATISTICS 

In this period conferences began to gather and record and 
publish annual statistics, meager and incomplete and yet 
helpful to the historian. 

In 1821 appeared "The Christian Register and Almanac, 

1 Compare with the following : "The brethren, after conversing freely, unan- 
imously agreed to lay aside the Minute-Book for the present, for the following 
reason, viz. : That some of the brethren were opposed to it." — This in Indiana 
Christian Conference, 1829. Chris. Mess., Feb., 1831, p. 40. 



128 THE CHRISTIAN DENOMINATION 

containing the Astronomical Calculations of an Almanac, for 
the year 1821; performed by Nathan Daboll. Likewise a 
variety of information respecting the Christian Churches, 
Preachers, etc., in the United States. Collected at a General 
Conference holden at Windham, Connecticut, on the 28th of 
October, 1820 ; published by order of the same." Printing for 
the first issue was done by Samuel Green, New London, Con- 
necticut. That publication was issued in 1821, 1823, 1824, 
1825, 1827, 1836, 1841, 1842, 1849, and 1852, without change of 
name, 1 and was forerunner of the present "Christian Annual." 
The first issue gave names of conferences, elders, licentiates 
and churches so far as ascertainable. However, printed data 
were too inaccurate to guide one in determining the full denom- 
inational strength. One thing appeared plain — the rapid 
increase of ministers, who came into being almost as quickly 
as the dragon's teeth Pyrrhus threw over his head were turned 
into armed soldiers. Rev. Joseph Badger made an extended 
tour through the West and South to observe conditions, gather 
statistics, and cement the bond of union between sections. He 
reported three hundred ministers and fifteen thousand church 
members in Ohio, Indiana, Illinois, Missouri, Kentucky, Ten- 
nessee and Alabama. Those figures substantially agree with 
William Kinkade's, published in his letter in 1825. 2 We espe- 
cially note the figures for Kentucky and Tennessee, in view of 
what transpired there in 1832 and later: three conferences in 
Kentucky had fifty preachers, seventy-seven churches and 
about thirty-five hundred members. 3 Tennessee had thirty- 
one preachers, sixty churches and four thousand communi- 
cants, in 1831. 4 The membership in Indiana was estimated at 
three thousand in 1820. 5 For the whole denomination in 1827 
the Christian Herald estimated five hundred ministers, seven 



1 After the "Register and Almanac" ceased, the "Christian Almanac" was 
published from 1872-1881, the "Christian Year Book and Almanac," 1882-1891, 
the "Christian Year Book," 1892-1896, and then came the "Christian Annual." 
2 Chris. Her., Vol. IX, p. 50 ff. 3 Ibid., Vol. IX, p. 52. 4 Gos. Lum., Vol. V, 

pp. 50, 51. 5 L. H. Jameson, D. D., in a memorial address delivered in 1882. 



"CAMPBELLISM" 129 

to ten hundred churches, and fifty thousand members. 1 Prob- 
ably these figures were too large. 2 

What is of greater consequence is the fact that church 
properties were rapidly increasing in number and value. They 
promised permanence not otherwise possible. From all 
directions came reports of erection and dedication of large 
frame, brick or stone meeting-houses, adequate for their time 
and purpose. Thirty-six in Kentucky and twenty-eight in 
Ohio were reported in 1826. A majority of those in Kentucky 
were brick structures. No wonder that Mark Fernald wrote, 
in jubilant frame of mind in 1831, that the Christians were 
making glorious progress. 3 

"campbellism" 

Alexander Campbell, son of Thomas Campbell, came to 
America from Scotland in the fall of 1809. He was a young 
man of good education and address, member of the Presbyterian 
Church. Both father and son found themselves out of har- 
mony with their church, and took ground common with the 
Baptists. The fall Alexander arrived, his father had organ- 
ized "The Christian Association of Washington" (in south- 
western Pennsylvania) and issued his "Declaration and 
Address." In this document Thomas Campbell declared that 
the church is one, that no uncharitable division should exist in 
it, that no articles of faith should be formulated, because 
Christians should obey nothing except what Christ and the 
New Testament enjoin. The New Testament is a perfect con- 
stitution for worship, for discipline, for government of the New 
Testament church, and a perfect rule for duties of members. 
He further insisted that human authority should not interfere 
where the New Testament is silent, that doctrinal statements 



1 Chris. Her., Vol. X, p. 80. 2 Elijah Shaw estimated that there were 

700 ministers and 50,000 communicants in 1833, — Chris. Her., Vol, XVI, p. 262, 
•Fernald, p. 236, 



130 THE CHRISTIAN DENOMINATION 

should not be made tests of church membership, and finally, 
that divisions in the church are evil and anti-Scriptural. 1 

Alexander Campbell more or less completely fell in with 
his father's ideas, and labored with him. He had already 
associated with men who were advocating larger religious 
liberty; and scarcely had he joined the Christian Association 
of Washington before he was called upon to defend the 
"Declaration and Address." It was then that his leadership 
began, and his scholarship and ability were recognized. In 
May, 1811, at Brush Run, Pennsylvania, a church was organ- 
ized upon the Campbell position, and Thomas Campbell became 
an elder, while Alexander was licensed to preach. The next 
year Alexander was ordained by the Brush Run church. As 
an itinerant preacher he traveled far and near in several 
states. The slogan of the Campbell movement was : "Where 
the Scriptures speak, we speak ; where they are silent, we are 
silent." 2 It was in 1812 that Alexander settled upon immer- 
sion as the proper form of baptism, and with several others, 
including his father, was so baptized in 1813. Before long the 
whole Brush Run church was immersed, and that mode of 
baptism "became a condition of union and communion with 
the Brush Run church." 3 A year later the Campbells and 
their church united with a Baptist Association. Until 1820 
Alexander Campbell tilled his farm, preached as he had oppor- 
tunity, and conducted a private seminary in his home in Beth- 
any, West Virginia. He began publication of the Christian 
Baptist in 1823, which was continued till 1830, when the Millen- 
nial Harbinger took its place and assumed more decidedly than 
ever the role of religious reformer. He visited Kentucky the 
next year lecturing and preaching his peculiar views, and that 
year for the first time he and B. W. Stone met. This was 
thirty years after the Christians' movement began, and twenty 

i Gates, p. 48 ft 3 Ibid., p. 154. 3 Ibid., p. 90. 



"CAMPBELLISM" 131 

years after Stone and his companions made their stand for an 
unsectarian Christianity in Kentucky. 

As Campbell was still a Baptist, he got the ear of many 
people, and his paper exerted a wide influence. Immediately 
some Baptist preachers in Kentucky adopted his views and 
promulgated them. Campbell's acquaintance was cultivated 
by Stone, and some of Stone's co-laborers began to preach 
Campbell's doctrines, and a little later forwarded union 
between Christians and Keformers in Kentucky. Very rapid 
progress was made by Campbell's followers in southeastern 
Ohio, although their movement reached several other states, 
and gained ground rapidly in the "blue grass state." Bap- 
tists became thoroughly alarmed and began to disfellowship 
the Beformers, so that by 1832 they were "practically elim- 
inated" from the Baptist Church and began a separate denom- 
inational existence. 1 But as Gates remarks : "It must not be 
forgotten that the movement was for the most part a propa- 
ganda among Baptist churches from 1813 to 1830." 

When the Reformers were practically disfellowshiped by 
the Baptists, Campbell saw that nothing remained for his 
followers but independent existence. Not a few Baptist 
churches had bodily gone over to the Reformers ; they had large 
fragments of others; Baptist forms of organization and pro- 
cedure were continued for a time; and considerable property 
was brought from the Baptists to the Reformers. 

Casting about for a name suitable for his new denomina- 
tion, Campbell found several which he regarded as Scriptural, 
but a choice lay between "Christians" and "Disciples of 
Christ." Finally the latter name was chosen as being quite 
as Biblical and more distinctive, since the "Christians" had 
already worn that name more than thirty-five years in Virginia 
and North Carolina and more than twenty-five years in Ken- 
tucky. 2 

1 Gates, p. 179. The Disciples of Christ were organized 1827. 2 Mill. 

Harb., January, 1847. Chris. Pall., Vol. XV, p. 346. 



132 THE CHRISTIAN DENOMINATION 

A "union" between Christians and Reformers was effected 
in Kentucky. Many people find difficulty in comprehending 
that "union," and much that is erroneous has been said upon 
the subject. A "formal union" is even spoken of. That 
"union" was not like organic unions advocated in our day ; and 
yet Stone says that effecting the union was the noblest act of 
his life. 1 He also describes the difference between the two 
denominations as the doctrine of baptism for remission of sins, 
and the weekly communion. In other respects they occupied 
identical ground, and the chief doctrines proclaimed by Camp- 
bell had been preached for years by the Christians. 

The "union" itself was consummated on New Year's day, 
1832, in Hill Street Christian Church, at Lexington, Kentucky, 
where representatives of both parties pledged themselves "to 
one another before God, to abandon all speculation, especially 
on the Trinity, and kindred subjects, and to be content with 
the plain declaration of Scripture on those subjects on which 
there had been so much worse than useless controversy." 2 The 
plain meaning is that they found common ground to occupy, 
threw away their divisive teachings and opinions, and acted as 
one. The men who at Lexington pledged themselves there and 
then gave one another the hand of fellowship, speaking for 
themselves, and the churches they came from, but not for all 
the churches or the denominations in Kentucky or the United 
States. There was no voting, and no attempt at formal 
union, but merely a "flowing together" of those like-minded. 3 
In token of that union Elder John Smith, of the Disciples of 
Christ, and Elder John Rogers of the Christians "were 
appointed evangelists by the churches" to promote that simple 
unsectarian Christian work, which was adhered to by thou- 
sands; and Stone took Elder J. T. Johnson, a Disciple, as 
co-editor of the Christian Messenger. 

This "union" did not change the status of any name or 

* Stone, p. 79. 2 Ibid., p. 343. "Ibid., p. 141. 



"CAMPBELLISM" 133 

church or minister or piece of property. At a later time 
Campbell made some public invidious remarks about the Chris- 
tians, and it began to be claimed that they had joined or united 
with the Disciples. John Rogers says on this point : "No one 
ever thought [at the first] that the Reformers, so-called, had 
come over to us, or that we had gone over to them ; that they 
were required to relinquish their opinions, or we ours. We 
found ourselves contending for the same great principles, and 
we resolved to unite our energies to harmonize the church and 
save the world. Such are the simple facts in the case," 1 

In 1844 Campbell published a letter addressed to him by 
John Rogers and three other evangelists, and by nine elders 
and deacons, touching his invidious remarks. Elder J. A. 
Gano, an evangelist, drafted the letter, in which appeared the 
following: "Now as we understand this matter here [in Ken- 
tucky], where the union between the Reformers and the Chris- 
tians [or, as they were invidiously called, Campbellites and 
Stoneites] first commenced, you were not regarded as saving 
Brother Stone, and his associates, or they as saving you or 
yours; neither esteemed the speculations of the other as of a 
damning character. It was rather an equal, a mutual, and a 
noble resolve, for the sake of the gospel truth and union, to 
meet on common, or holy ground — the Bible; to abstain from 
teaching speculation or opinion ; to hold such as private prop- 
erty, and to preach the gospel — to preach the word of God. 

"It was not your joining Brother Stone as a leader, nor 
his joining you as such, but all rallying in the spirit of gospel 
truth, liberty and love, around the one glorious center of 
attraction — Christ Jesus; thus out of two making one new 
body, not Campbellites nor Stoneites, but Christians; and so 
making peace. May it long continue to bless our land !" 2 

Of similar tenor is a letter written by Elder J. T. Johnson, 
above referred to as co-editor of the Christian Messenger on 

1 Stone, p. 343. 2 Ibid., p. 345. 



134 THE CHRISTIAN DENOMINATION 

behalf of the Reformers. He says: "The union was not a 
surrender of the one to the other; but it was a union of those 
who recognized each other as Christians. The union was 
based upon the Bible, and the terms therein contained — a 
union of brethren who were contending for the facts, truths, 
commands and promises, as set forth in the divinely inspired 
word, the Bible alone; with the express understanding that 
opinions and speculations were private property — no part of 
the faith delivered to the saints — and that such matters should 
never be debated to the annoyance and to the disturbance of 
the peace and harmony of the brotherhood." 1 

It has been necessary to explain this matter at length, as 
it has been much misunderstood. There never has been a 
formal organic union between the Disciples of Christ and the 
Christians. There never has been so much as co-operation 
between the denominations, but only between the brethren and 
churches of Kentucky and contiguous states where the influence 
of men immediately concerned with the "union" was felt. 
Neither denomination or any part of it joined another; no 
leader in any wise changed his affiliation ; no church changed its 
affiliation, until the two denominations fell apart because of 
widening differences. The "union" was such as Campbell and 
Stone advocated in their day; it was not such as agitation 
to-day looks toward. 

Campbell made trips East and North, into New York, New 
England and Canada, preaching his views. His letters of that 
period indicate his disappointment over the results of those 
trips. Churches of the Christians in those sections were 
almost uninfluenced by Campbell, except that in "Upper Can- 
ada" a considerable number of brethren were agitated for a 
time. 2 The Disciples never gained a strong hold in the sections 
mentioned. By 1840 the "union" had been dissipated, with 
disastrous results to the Christians, as will be related later. 

1 Stone, pp. 345, 346. 2 Badger, p. 338. Chris. Pall., Vol. Ill, p. 101. 



EARLY ORGANIZATIONS 135 

From that day to the present co-operation between churches of 
the two denominations has been rare and local. Campbell 
repudiated the grounds of the first "union," Stone stuck by 
them to the last. To-day Stone's influence predominates 
above Campbell's, as regards name, and Disciples of Christ in 
the West and South style themselves "Christians" and "Chris- 
tian Church," to the general confusion. 



SOURCES FOR CHAPTER V 

Christian Herald, Vols. I-XV, by Robert Foster, Portsmouth, N. H., 
1817-1832. 

Christian Palladium, Vol. XIX, by Rev. Jasper Hazen, Albany, N. Y., 
1850-1851. 

Gospel Luminary, Vols. I-III, edited by Rev. David Millard, West 
Bloomfield, N. Y., 1825-1827. New series, Vols. I-VI, edited by Revs. 
David Millard and Simon Clough, New York, 1828-1830. Edited by 
Simon Clough, New York, 1830-1832. 

Christian Register and Almanac, published by order of the U. S. 
General Conference. Samuel Green, New London, Conn., 1821. 

Life of Elder Mark Fernald, written by himself. George Moore 
Payne and D. P. Pike, Newburyport, Mass., 1852. 

The Disciples of Christ, by Errett Gates, Ph. D. Baker & Taylor 
Co., New York, 1905. 

Early Records of the N. Y. Western Conference. 

Christian Annual, Vols. I-VI. 1897-1902. The Christian Pub- 
lishing Association, Dayton, Ohio. 

Herald of Gospel Liberty, September 21, 1878, and October 6, 1910. 

A History and Advocacy of the Christian Church, cited in previous 
chapter. 

Also biographies of B. W. Stone, William Kinkade, aud Joseph 
Badger, cited in previous chapters. 



CHAPTER VI 



CHAPTER VI 

General Conference — Publishing Associations — 
Publications 

1819-1849 

DENOMINATIONAL consciousness evolved slowly, and 
even a denominational spirit was absent in most sections 
of the brotherhood. In a foregoing chapter the 
sporadic, inchoate growth was detailed, which was followed by 
the formation of county or state or annual conferences; but 
now we will trace briefly the life of an institution which 
manifested a denominational consciousness, imperfect at first, 
fully developed later. 

The general meetings, which were so common, North and 
South, were very much like the present quarterly conferences, 
given to counsel rather than to business. In New England 
the Free Baptists held such meetings. In 1809, according to 
Elijah Shaw, "Elders' Conferences" began to be held in con- 
nection with the general meetings, the first being held in 
Portsmouth, N. H., others following at frequent intervals. 1 
That of 1816, at Windham, Conn., is spoken of as having been 
noteworthy. Then the first delegated Elders' Conference was 
called at New Bedford, Mass., 1817, but it was actually com- 
posed of both elders and laymen. The first regularly organized 
local conference, the records of which are extant, was in Ken- 
tucky, in 1804; the next in Virginia, in 1814; and the third 
was in New York, in 1818, composed of elders and of delegates 
sent by churches. 

Abner Jones speaks of a "General Conference" being held 
in 1808 in Portsmouth, N. H. ; 2 but probably the word "general" 

1 See Ap., p. 378. 2 Chris. Her., Vol. XVI, p. 272. 



i.40 THE CHRISTIAN DENOMINATION 

was used in a little different sense from what it was later used 
in this connection. By a natural process the elders' or local 
conference may have suggested the general conference idea; at 
any rate a general conference was called in June, 1816, at 
Windham, Connecticut, where Massachusetts, New Hampshire, 
Vermont, Maine, New York, Pennsylvania and Connecticut 
were represented ; and yet nothing came in the way of organiza- 
tion from this meeting. A General Christian Conference 
convened at Portsmouth, New Hampshire, in 1819, but this 
gathering was not delegated. It proceeded, however, to make 
recommendation that a General or United States Conference 
be formed to supplement the state or local conferences, and the 
state conferences were recommended to appoint messengers 
who should met at Windham, Connecticut, in 1820, to organize 
the said General or United States Conference. That gathering 
represented several states, one delegate, Nelson Millar, of Vir- 
ginia, representing the South. It will be noticed, however, 
that only a small portion of the country found representation 
at Windham. 

The order of conference development seems therefore, to 
be: first, the general meeting; then the elders' conference, 
which was forerunner of the local conference; third, the dele- 
gated conference of ministers and laymen ; fourth, the regularly 
formed local conference; and last, the general conference, 
including the whole brotherhood. 

The fathers proceeded very gingerly to create a General 
Association or Conference, because some of them had experi- 
enced the sting of the ecclesiastical whip and fought shy of 
creating a body to snap the lash over them or their brethren. 
The dissipation of force and impossibility of properly safe- 
guarding the young churches impelled the fathers to more 
effective organization; hence the birth of the United States 
Christian Conference, which held its first delegated session in 



GENERAL CONFERENCE 141 

1820. 1 Even this body was loosely organized. It had no 
continuous life between sessions. A moderator presided, a 
clerk engrossed the minutes, a committee appointed when 
session began prepared business for the session, the meeting 
designated time and location for the next conference, and the 
gathering died. There were no committees or executive boards 
acting ad interim. The secretary might hold office from year 
to year, was responsible for keeping the few records, and 
warned the brotherhood when the next session approached. 
Usually the so-called general meetings preceded General Con- 
ference sessions. Such was the birth of the highest organized 
advisory body of the Christian denomination. Various 
names were given it in the records, but for several years it was 
called United States General Conference. 

The second General Conference, in 1821, was presided over 
by John Rand, the first minister to be ordained under the 
auspices of the new denomination in New England. Reports 
from the several annual conferences were listened to, and reso- 
lutions were passed disposing of such reports. It was provided 
that messengers from local conferences and ordained preachers 
should compose the General Conference. The proceedings of 
the Virginia Christian Conference were approbated. An 
action looking toward continuous work was taken by appoint- 
ment of a "revisory committee" to report at the next General 
Conference. This gathering of 1821 also declared its compe- 
tency to deliberate upon questions referred from local confer- 
ences, or proposed by members present, to advise elders and 
brethren "concerning the order of the house of God, both in the 
ministry and churches, but not to interfere with the government 
of the several local conferences or churches." 2 The Christian 
Herald, although a private venture, was regarded as an official 
denominational organ for notices of conferences, and records 
of the same were ordered printed in that paper; and finally, 

1 See Ap., p. 378, « Chris. Her., Vol. IV, p. 57. 



142 THE CHRISTIAN DENOMINATION 

the elders in the state or local conferences were urged to be 
diligent in obtaining names of preachers and their residence 
within the conference, names and locations of churches, together 
with such information as might help in obtaining knowledge 
of the condition prevailing throughout the brotherhood. Here 
we find the germ of what has grown to be the American 
Christian Convention, with its varied departments of work 
closely supervising, but not interfering with, work in local and 
state conferences. In 1826 the United States General Chris- 
tian Conference met again at Windham, at which time Hervey 
Sullings presided. At that meeting the number of delegates 
from each local conference was limited to three, state confer- 
ences being restricted to one vote. This was drawing the 
line closer. A vote passed that conferences should give letters 
of recommendation to their members wishing to join other 
conferences. Fraternal relations came in for consideration, 
a committee being appointed to correspond with the General 
Baptists of England and another committee to correspond 
with the Congregational Convention on Long Island. Rev. 
Joseph Badger was made messenger to a conference in Cin- 
cinnati, Ohio, to bear the address prepared by a committee 
for that purpose. James Burlingame was appointed to consult 
with the editors of the Gospel Luminary and Christian Herald 
about uniting the two publications, locating them at New York, 
putting them under the United States Christian Conference, 
the proceeds of the publication to support a traveling ministry. 
Intemperance also came in for consideration. 1 

Some acts of the General Conference meeting at West 
Bloomfield, New York, in 1827, were remarkable for their 
oddity. As a sample we cite the following: "Motioned and 
carried that it be not proper for us to apply the term Reverend 
to ministers. Moved and carried that we recommend to all 
the churches and preachers that they use their influence to 

* Gos. Lum., Vol. II, pp. 237, 238. 



GENERAL CONFERENCE 143 

prevent the introduction of instrumental music into our meet- 
ings and worship, and to suppress them where they have already 
been introduced." Before adjournment the next General Con- 
ference was called for 1829, omitting a session in the year 
1828. Meantime a committee was to collect data for a history 
of the denomination. This session was not entirely har- 
monious. 1 

We cannot follow the history of this Conference in detail, 
and that is not necessary, inasmuch as we are seeking a general 
view of denominational development. When Conference met 
in New York, in 1831, among other resolutions was one stating 
that measures adopted by the General Christian Conference 
should be considered as advisory only. This indicates the 
lurking fear which still existed regarding a centralized author- 
ity. Perhaps the most important action was that appointing 
a committee to deliberate upon the subject of a well conducted 
periodical. That committee reported within twenty-four 
hours, advising the formation of a book association according 
to articles of incorporation submitted. Article one designated 
the organization as the "Christian Book Association," although 
it came to be called more commonly the "Christian General 
Book Association." Its object was to print, bind and publish 
books and periodicals calculated to promote piety and Chris- 
tian liberty, including Bibles, hymn-books, pamphlets and 
periodicals and any other works that might be designated or 
thought best. A board of trustees of nine was ordered, five of 
whom might form a quorum. The Association was to be a 
stock concern, trustees to be appointed at the annual meeting 
of the stockholders. Profits arising from the business should 
be invested to promote the interests of the Christian Connec- 
tion. The committee's report was adopted. Almost imme- 
diately the stockholders of the Christian Book Association 
met, and elected trustees and executive committee and 

J Chris. Her., Vol. X, pp. 155, 156. 



144 THE CHRISTIAN DENOMINATION 

officers. 1 At Milan, N. Y., in 1832, the Conference was dis- 
solved "forever." 2 Hitherto representation had been local, 
with scattered delegates from a distance. For brethren to 
travel from the West or the South meant considerable expend- 
iture of money and time. Opposition to the Conference itself, 
added to reasons just mentioned, caused the Conference to be 
dissolved. 

Hardly had delegates returned home before they realized 
how serious a blunder had been committed. Coherence could 
not possibly be secured except by some general supervisory 
body, delegated certain powers and authority. The next year, 
largely through the instrumentality of Rev. I. N. Walter, an 
informal Conference met in New York City, in early summer, 
and issued a call and recommendation for a meeting at Milan^ 
in October, to reorganize the General Conference. 3 Confer- 
ence convened and accomplished its purpose in due time. 
Some matters were not definitely determined, but left for the 
next session. When the Conference of 1834 met, at Union 
Mills, N. Y., some of the delegates thought that they were 
gathered under call from the Conference, some under call of 
the old Book Association. Difficulty was experienced, there- 
fore, in determining the status of delegates; but finally a 
satisfactory reorganization 4 was effected, both of the Confer- 
ence and the Rook Association, the former now to bear the 
name "General Christian Convention," the latter being called 
"Christian General Book Association." The Book Associa- 
tion was given authority to acquire the Christian Palladium 
or to publish a monthly periodical of that character, and to 
issue any other publications deemed warrantable, appointing 
editors, filling vacancies in its own body, choosing officers to 

1 The trustees were Martin Kochensperger, James Taylor, James McKeen, 
John Duckworth, John S. Taylor, Simon Clough, William Lane, Frederick 
Plummer, Isaac C. Goff. The officers were, Simon Clough, President ; Isaac 
C. Goff, Secretary ; Frederick Plummer. Treasurer. This Association continued 
in business for many years, as we shall see. — Gos. Lum., Vol. V, pp. 45-50. 
2 Chris. Her.. Vol. XVI, p. 272, » Gos. Lum„ Vol. VI, p. 345. * Chris. 

Pall., Vol. Ill, p. 225 ff. 



GENERAL CONFERENCE 145 

carry out its own purposes, and managing funds accruing from 
the business. Rev. Joseph Badger was elected editor 
Hymnaries were to be published. That this was a brand new 
organization was made sure by resolution, declaring that this 
Association should not be bound to fulfill any contract made 
by the Christian Book Association, the Milan Convention or the 
Genessee Christian Association. 1 The next session of the Com 
ference and Association met at New York City, in October, 
1838. Delegates were present from Maine to Ohio ; outside of 
delegates the attendance was large. At last the brethren 
seemed to realize the necessity of having a general Convention. 
Once more the Book Association monopolized attention. In- 
asmuch as that organization had not yet become a corporation, 
the Convention ordered incorporation at once. Elder David 
Millard was made editor of the Christian Palladium for the 
next current volume. Almost complete harmony characterized 
this Convention. 

Both Convention and Book Association met at Stafford, 
New York, in 1842, the attendance still being large. Changes 
were made in publication of the Palladium by creating Elder 
Seth Marvin publishing agent. The Convention contemplated 
publishing a magazine with the caption Christian Repository 
and Review. A memorial from brethren in Ohio, asking for 
concurrence of the Book Association in publishing a periodical 
for the West, was passed upon favorably, such periodical to 
be auxiliary to the Christian Palladium, but controlled by an 
association organized by conferences in western states. 2 The 
final meeting of the Convention for this period convened at 
Union Mills, New York, October, 1846. Delegates were present 
from nine local conferences, and ministers and brethren from 
different sections were admitted to deliberate. The need of 
concentration was again felt, and the executive committee of 
the Book Association was ordered to solicit union of publishing 

1 Chris. Pall., Vol. Ill, p. 227. 2 Ibid., Vol. X, p. 156. 



146 THE CHRISTIAN DENOMINATION 

interests of the brethren in New Hampshire, Ohio and Canada, 
that a weekly paper and monthly magazine might be issued 
from Albany or Troy, New York, such co-operation being de- 
sired by January 1 following. The plan contemplated one 
resident editor, one corresponding editor in the East and one 
in the West. In case that proposition failed, then the execu- 
tive committee was to commence the publication of a weekly 
paper and monthly magazine somewhere in New York. Con- 
sidering the difficulty of securing books adapted to Sunday- 
school use, the executive committee was urged to secure or 
publish such as were adapted to schools of the Christian 
denomination. About this time Meadville Theological School 
was being established, Unitarians and Christians co-oper- 
ating, and the Convention passed a resolution favoring resort 
of its prospective ministers to that institution. 1 A protest 
against slavery was presented and read to the Convention, but 
no general action was taken. 

In this brief survey of the period from 1819 to 1849, it 
will be apparent that the General Conference or Convention 
became an absorbing theme. After its dissolution in 1832 
more interest was awakened and department work began to 
be thought of. Publishing interests were especially empha- 
sized. All this augured well for the future of the denomina- 
tion. Just here may be introduced some history of the 
denomination's publishing affairs. 

PUBLISHING ASSOCIATIONS 

Several associations or corporations, of more or less 
denominational scope, have been formed for publishing pur- 
poses, at length contributing to or being merged into The 
Christian Publishing Association of the present. Never have 
any people appreciated the value of printer's ink better than 
the Christians. It is a question whether they have done more 

1 The Christians eventually ceased co-operation, and Meadville School 
became distinctly a Unitarian school. 



PUBLISHING ASSOCIATIONS 147 

printing in proportion to their numbers in the last fifty years 
than they did in the first fifty. 

Eastern Christian Publishing Association. — Mention has 
already been made of this Association which took the Christian 
Herald off of Kobert Foster's hands in 1835. 1 January 1, of 
that year, the Association was formed at Hampton, N. H., and 
was a stock company, with an executive committee acting for 
the shareholders. The corporation itself met biennially. 
Other publications than the paper were issued, and it was the 
intention to do a general publishing business. Lack of capital 
greatly hindered; and yet considerable vigor was shown in 
maintenance of the Christian Herald. 

Christian General Booh Association. — When the United 
States Christian Conference met at New York, in 1831, it 
planned "The Christian Book Association," providing a consti- 
tution therefor contemplating a stock concern. A board of 
trustees was chosen, which met immediately, electing officers. 
With the dissolution of General Conference many understood 
also dissolution of the Book Association; so when reorganiza- 
tion of the Conference was effected in 1834, a new publishing 
agency was created, called "Christian General Book Associa- 
tion," which continued for many years. The Convention of 
1850 divided the Association into a "book department" and a 
"periodical department," the latter remaining at Albany, N. Y., 
under management of Bev. Jasper Hazen, editor of the Palla- 
dium, 2 the former going to Philadelphia as the Christian 
General Book Concern, with J. B. Freese, M. D., as general 
agent, and with sub-agencies at ten cities East, South and 
West. About 1855 this Book Concern venture was abandoned, 
and the whole brought back under one head. 

Then the streams flowed together, the Palladium being 
merged with the Herald of Gospel Liberty in 1862, and the 
latter becoming the property of The Christian Publishing 

1 See Ap., p. 380. 2 See Ap., p. 381. 



148 THE CHRISTIAN DENOMINATION 

Association in 1868, being moved west, so that the interests 
of all three publishing agencies mentioned above are now, and 
have been since 1868, combined in The Christian Publishing 
Association. 

Genessee Christian Association. — Upon the heels of the 
Book Association's first organization came the formation of yet 
another Association, in western New York, with the above 
name, and with an aim precisely like its contemporary's, except 
the proposal to issue a periodical at Rochester, N. Y., called 
Gospel Palladium. That periodical was actually launched the 
next year, and named Christian Palladium, although published 
at West Mend on, in Monroe County, N. Y. In 1834 it was 
acquired by the Christian General Book Association, and the 
Genessee organization ceased. 

Ohio Christian Book Association. — The genesis of this 
organization is as follows: In Clark County, Ohio, not far 
from Springfield, the county seat, is a church called Ebenezer 
Chapel, where a conference was assembled in April, 1843. A 
few pages back reference was made to a memorial from western 
brethren relative to a western periodical. For a long time 
such a periodical had been needed, and its establishment had 
been favorably regarded by the General Conference. At 
Ebenezer Chapel, therefore, the Ohio Christian Book Associa- 
tion was formed. Elder J. G. Reeder being President, and 
Elder E. Williamson being Secretary-Treasurer. A semi- 
monthly paper, to be called Gospel Herald, was planned for, 
the noted Rev. Isaac N. Walter being designated as editor. 1 

This Association became effective the next year, and issued 
the first number of its paper at New Carlisle, Ohio, in October, 
1843, and from that time forward, at different towns, until that 
Herald also entered the capacious maw of the Herald of Gospel 
Liberty in 1868. The Association continued under its charter 
until 1852, then becoming the Western Book Association, and 

!See Ap., p. 381, 



PUBLISHING ASSOCIATIONS 149 

under that caption doing business until 1866, when the name 
was again changed to Christian Publishing Association. And 
this is how the four leading publishing concerns of the denom- 
ination North became one, and why that one still continues. 
Both The Christian Publishing Association and its periodical 
have evinced marvelous assimilative power. 

Southern Christian Publishing Committee. — Brethren in 
the South had also been feeling keenly need of a mouthpiece to 
voice their interests. A general meeting assembled at Mount 
Auburn, Warren County, N. C, in the year 1830, which voted 
to publish a paper styled Christian Intelligencer, with Elijah 
Lewelling, Thomas Beeves, D. W. Kerr and J. P. Lemay as an 
editorial committee. But the question of means with which 
to publish stood in the way, and the paper did not materialize. 
Nine years afterward, the subject was taken up in the North 
Carolina and Virginia Conference, became an absorbing theme, 
and caused passage of a motion to establish the Christian Sun, 
auxiliary to the Christian Palladium, and twelve men were 
chosen to constitute the Southern Christian Publishing Com- 
mittee to arrange for publishing the Sun. Rev. Daniel W. 
Kerr was elected editor, 1 who did the bulk of preparatory work, 
at length issuing the first copy of the paper from Junto, N. C, 
the printing being done at Hillsboro. This was a sixteen-page 
paper, at f 1.00 per year. 

Southern Christian Association. — But the Sun had to be 
passed on. The year 1847 witnessed formation of the Southern 
Christian Association, at Pope's Chapel, N. C, embracing the 
whole southern work. Editor Kerr, representing his confer- 
ence at that gathering, turned over to the new Association the 
Christian Sun, which then became the southern organ, while 
the Association became also a publishing organization. Nearly 
ten years later that Association became the Southern Christian 

1 See Ap., p. 381. 



150 THE CHRISTIAN DENOMINATION 

Convention, retaining control of its periodical and providing 
for other publishing interests. 

In this period, 1819 to 1849, the publishing agencies were 
practically narrowed down to three. To follow all their wind- 
ings is most confusing; and sufficient has been given above to 
enable readers to follow the general trend of denominational 
publishing organizations. 

Since the printed page was so commonly used and figured 
so prominently in denominational growth, some account should 
be given of leading publications for the period under considera- 
tion. We cannot give in detail the history of any, and minor 
publications will find place in the Appendix. 1 Papers, maga- 
zines, pamphlets and books were never-failing means of propa- 
gating the cause of religious liberty. By turning to the 
graphic history of the Herald of Gospel Liberty, readers may 
easily see at a glance what became of many early publications. 
Authorship was common and a respectable body of theological, 
biographical and miscellaneous works has been preserved to the 
present. 

RELIGIOUS PERIODICALS 

Elias Smith began his journalistic career by publication 
of the Christians' Magazine, copies and bound volumes of which 
can be consulted in both public and private libraries. This 
was a thirty-six page magazine, well printed and bound, first 
issued in June, 1805, from Portsmouth, New Hampshire. Then 
Smith started the first religious newspaper in the world, which 
has often been mentioned and quoted from in this history. 
Part of the time Smith did the mechanical work in his own 
office, part of the time he contracted for it. Then Smith 
changed denominational affiliations and his paper was sold to 
Robert Foster, who continued the publication as the Christian 
Herald until 1835. The paper was issued monthly, size five 

1 See Ap. 



RELIGIOUS PERIODICALS 151 

by eight inches, twenty-four pages. 1 The Eastern Christian 
Publishing Association purchased the Christian Herald of Fos- 
ter, changed its name to Christian Journal, and issued it from 
Exeter, New Hampshire. Rev. Elijah Shaw was editor — an 
able man, occasionally brilliant — and under his editorial 
management the paper manifested old-time fire and vigor. Its 
support was better, its subscription list larger, and its columns 
filled with appeals for a more efficient ministry and more 
effective denominational life. Rev. Joshua V. Himes had 
established at Boston, in 1837, a paper called The Christian, 
which he sold to the Eastern Christian Publishing Association 
a year later, and it was consolidated with the Christian Jour- 
nal, so giving the latter paper a clear field again. Early in 
1839, the Journal's name was changed to Christian Herald and 
Journal, and changed again in 1841 to Christian Herald, so 
continuing until 1850. 

The New York Western Conference, meeting at Lima in 
1825, voted to undertake financial responsibility for the Gospel 
Luminary. 2 Rev. David Millard was elected editor, with an 
editorial committee to assist. In January, 1825, that paper 
was first issued, the mechanical work being done at Rochester, 
New York. There were twenty-two pages in each issue, size 
four and one-half by seven inches. Millard edited the paper 
three years. He was an able man and produced a helpful 
periodical which was duly appreciated. In 1829, it was moved 
to New York, a new series being begun, edited conjointly by 
David Millard and Simon Clough for four years. Clough was 
reckoned a scholarly man, an able preacher, and the joint 
editorial supervision increased the Luminary's value and influ- 
ence. With Volume V of the new series this periodical was 
acquired by the Christian General Book Association, Simon 

1 Elias Smith published for about two years — 1827 to 1828 — in Boston, the 
Morning Star and City Watchman, which Mr. Foster later bought and consoli- 
dated with the Herald. 2 The next year, with the New York Eastern Confer- 
ence, it did assume the publication. 



152 THE CHRISTIAN DENOMINATION 

Olough being retained as editor until the paper was merged 
with the Christian Palladium. 

When the Genessee Christian Association was organized, 
its first aim was to publish a periodical, the provisional name 
of which was Gospel Palladium, and that project actually 
materialized, May 1, 1832, when the first issue was published, 
Rev. Joseph Badger being editor. The paper had twenty-four 
pages, size four and one-half by seven inches, in that day a 
popular size. For two years the place of issue was West 
Mendon, then at Union Mills, a hamlet in the town of Broad- 
albin, until its removal to Albany several years later. In 
1834 the size was changed to six by nine inches, sixteen pages, 
and during the publication at Albany the number of pages was 
doubled. Badger quit the editorship in 1839. He wielded 
a vigorous, talented pen, but unfortunately was involved in 
controversy with his brethren and found it wise to leave the 
editorial chair. An open feud existed between the Christian 
Herald and Christian Palladium. After 1834 the Palladium 
was owned by the Christian General Book Association. 

Rev. Matthew Gardner launched Christian Union in 1841 
at Ripley, Ohio, and published it for a year; but when the 
Gospel Herald became a fact, in October, 1843, 1 Gardner turned 
over his list to the new paper. The Gospel Herald was child 
of the Ohio Christian Book Association, and when first pub- 
lished, contained each issue sixteen pages, size six by nine 
and one-half inches, place of publication being New Carlisle, 
Ohio. Later the paper made its home in Springfield, Ohio, 
edited by Rev. Messrs. James Williamson and James W. Mar- 
vin. A succession of able men filled its editorship, giving the 
paper a wide influence. Its backing was substantial enough 
that publication continued until 1868, when it was merged with 
the Herald of Gospel Liberty, organ of the East. In Canada 
also requisition was made upon printers' ink to forward the 

1 Walter, p. 259. Gardner, p. 92. 






intn: 




> >— SJ 




■^ " - ~ s. 




- — Z: • 












•"^t^ "^ X 




cc 1_l rs a '>a 




Hjj R~ — 

>>2 - = 






03 a ir^r. 




l^Sigd 




O *» &C «W 




cu =i R fe: « 






Rg£ = ~: 


H 


^ - - s 


> 




+j R +j u 


O 
Q 


■ CD M " S 

. ^ c = « a 


- 1 1— <D ^ "* 


> 




« 




ti 


w 






oj 3 ^ -J g 


J 


o 


T 1 R ° O.- 

.2 c — = v- 


CO 


rtaojUo^ 












3 +3 <u -a b £ £ 


- 


•_ ... -S- ~ Z~ 


s 


S'llia 




A R _z at . 




i'. >sm +1i C S3 




oc a> ? 




1 — rtn" "^ 




*aS8|,s 




° ^ R £ t = 

7 1 i" ;" 








~ 2 sJ - - 




>. O '£ £ w — 




- ^ £ cu -R - 

C3 " ^-= 




■S £*£•§,§ 








5 i-" — N •_ ~ 




O O O •- O 




R.— = 




S-i R u if - £ 

a CD O - ~r rt 



PAMPHLETEERING 153 

cause. The Ontario Conference at one time organized itself 
for publishing business, but was not able to fulfill its wish until 
1845, when William Noble began the Canadian Christian 
Luminary at Oshawa, Ontario. 1 That light shone four years 
and then sank into the Christian Palladium. Thus far we have 
traced the course of publications most of which were ultimately 
combined with the Herald of Gospel Liberty, the chief exception 
being the Christian Sun, published in the South. Another 
exception should here be noted. Barton W. Stone began 
publishing the Christian Messenger in Georgetown, Kentucky, 
in 1826, issuing it with some interruption until his death in 
November, 1844, after he had moved to Jacksonville, Illinois. 
This paper at first contained twenty-two pages, size four and 
one-half by seven inches. Stone was a scholarly and accom- 
plished controversialist. His paper was very ably conducted 
and influential, although lacking the dash which Smith and 
Shaw put into the Herald of Gospel Liberty and Badger put 
into the Christian Palladium. 

Completeness has not been aimed at in the foregoing 
recital, but sufficient has been said to show how forward early 
promoters of the Christian denomination were in religious 
journalism. Their record was one of which nobody need be 
ashamed. 2 

PAMPHLETEERING 

Elias Smith was a voluminous pamphleteer, and quickly 
met every attack or challenge with a sermon which was printed 
and widely circulated. By this comparatively inexpensive 
method he flung quick answers to hosts of enemies hounding 
his tracks. Other men followed the same plan, and a consid- 
erable literature in ephemeral brochure and pamphlet form 

1 Thomas Henry is usually regarded as the party responsible for this publica- 
tion. 2 A complete history of both The Christian Publishing Association and 
the periodicals which have contributed to the present Herald of Gospel Liberty 
may be consulted in the "Centennial of Religious Journalism," pp. 451-479, 
and in the "Christian Annual" for 1909. 



154 THE CHRISTIAN DENOMINATION 

sprang into existence among the Christians. James O'Kelly 
in the South issued several works in that form, including his 
treatise on baptism. Tracts emanated from other pens briefly 
detailing the breach with the Methodists, or defending the 
Christians' position. 1 Stone and his co-religionists in Ken- 
tucky printed their "Apology" in a small booklet for quick 
and general circulation. In the South, North and West, in 
the first instance, pamphleteering was resorted to for apologetic 
purposes, and secondarily for general propagandism. 

EARLY BOOKS 

O'Kelly and Smith also led the way in authorship of books. 
A dozen titles are linked with the name of the former. 2 Prob- 
ably his "Apology" was most famous. The bibliography 
published in "Modern Light Bearers" contains over forty titles 
of books, booklets, published sermons, and minor works, rang- 
ing in date from 1804 to 1837, 3 composed by Smith. He 
regarded his "New Testament Dictionary" as his greatest work, 
and he spent much time on it to the detriment of his health. 
The volume of sermons on prophecy, which were struck off at 
white heat, afforded him great joy and mental exhilaration. 
His autobiography is a very readable book, letting readers right 
into the man's heart. 

One of the most extensively circulated of early publications 
among the Christians was Rev. William Kinkade's "The Bible 
Doctrine," an orignal, forceful theological work, issued first in 
1829, re-printed several times since. Rev. David Millard's 

1 Among others may be mentioned John West, Benjamin Rainey, Daniel 
Stringer, William Guirey, William Lanphier, Peter Culpepper, Rice Haggard, 
Jonathan Foster. — Chris. Sun, December 14, 1910. 2 The Author's Apology 

for Protesting Against the Methodist Episcopal Government ; Vindication of an 
Apology ; Divine Oracles Consulted ; Christicola ; The Christian Church ; Anno- 
tation on His Book of Discipline; Letters from Heaven Consulted; Tract on 
Baptism ; A Tract on Slavery. — MacClenny, pp. 177-179. » The most note- 

worthy are : The Clergyman's Looking Glass ; The Whole World Governed by a 
Jew ; The Doctrine of the Prince of Peace and His Servants ; The Age of 
Enquiry ; Christian's Pocket Companion and Daily Assistant ; Sermons Containing 
an illustration of the Prophecies ; The History of Anti-Christ ; New Testament 
Dictionary ; The Life, Conversion, Preaching, Travels and Sufferings of Elias 
Smith ; The Medical Pocket Book ; The American Physician and Family Assistant ; 
the People's Book. — Modern Light Bearers, pp. 213-218. 



HYMNOLOGY 155 

"The True Messiah," dealing largely with Trinitarian doctrines, 
but expounding the author's idea of "the proper Son of God," 
passed through two editions, the first in 1823. Another early 
treatise against Trinitarianism was Rev. Charles Morgridge's 
"The True Believer's Defense," from the press in 1837. Wil- 
liam Guirey, of Virginia, wrote a "History of Episcopacy," 
published before 1808, embodying an account of the rise of the 
Christians in the South. "Letters to a Universalist," by P. R. 
Russell, reached a third edition in 1848. 1 

HYMNOLOGY 

All Christian reformers have been quick to discern the 
value of song, and getting people to commit tenets couched in 
lyrics to memory. This field was cultivated among the Chris- 
tians and with astonishing results. Early leaders compiled 
hymn books for public worship, and even wrote creditable 
hymns. Abner Jones, of phlegmatic temperament and scien- 
tific training, yet courted the muse. In collaboration with 
Elias Smith he published "Hymns, Original and Selected, for 
the Use of Christians," issuing the same at Portland, Me., in 
1805. This book was later revised, and as "Smith and Jones' 
Hymn Book" had reached its seventh edition in 1816. It was 
a small pocket volume. Meantime Smith put out a small 
volume called "Songs of the Redeemed, for Followers of the 
Lord ;" and subsequently compiled "A Collection of Hymns for 
the Use of Christians," which was published at Boston, and 
sold by Manning & Loring. 

James O'Kelly's "Hymns and Spiritual Songs" was printed 
by the Minerva Press, at Raleigh, N. C, in 1816, and was a 
compilation of established merit. That eccentric evangelist 
and knight errant, Joseph Thomas, best known as the "White 
Pilgrim," gave the public a volume in 1815 entitled "The Pil- 
grim's Hymn Book." At the earnest solicitation of friends, 

1 See Ap., p. 382. 



156 THE CHRISTIAN DENOMINATION 

Rev. Mills Barrett, of Virginia, gathered two hundred and 
twenty-two hymns which he published in 1828 at Norfolk, with 
the title, "Hymns and Spiritual Songs, Selected for the Use 
of Christians, by Mills Barrett." 

David Millard, of New York, preacher, author, traveler, 
theological professor, was highly regarded as a composer of 
lyrics. In 1830 "The Millard and Badger Hymn Book" was 
published by the compilers. It was much used in New York 
state, and contained a number of Millard's original composi- 
tions. Matthew Gardner, of Ohio, published a hymn book 
which reached its eighth edition. 1 

These are a few noteworthy productions among many 
which might be mentioned. Like modern gospel songs, the 
books and hymns they contained had their vogue and then fell 
into disuse. Here is no place for a bibliography, but to point 
out this fact, namely, that the fathers of the Christian Church 
were not a whit behind others in using printer's ink to forward 
their cause. 

1 The author of this history has copies of several of the earlier hymn hooks ; 
the matter pertaining to others has heen casually found during search for data 
for this work. Not mentioned above were the hymn books issued by Frederick 
Plummer, Jasper Hazen and John Rand, John McKenzie, and Robert Foster. 
"The Christian Psalmist" was being sold by the Christian Herald in 1849. 
See also Ap., p. 382. 



SOURCES FOR CHAPTER VI 

Christian Herald, Vols. I-XVI. 1818-1835. 

Gospel Luminary, Vols. I-III, and new series, Vols. I-VI. 1825- 
1833. 

Christian Palladium, Vols. I-XIX. 1832-1851. 

Modern Light Bearers, edited by J. P. Barrett, D. D., before cited. 

Centennial of Religious Journalism, edited by J. P. Barrett, D. D.. 
before cited. 

Christian Sun, edited by J. O. Atkinson, D. D., December 14, 1910. 

Life of Rev. James O'Kelly, by W. E. MacClenny, Ph. B., before cited. 

A very full history of the Publishing Interests will be found in the 
Christian Annual for 1909. 

Memoir of Elijah Shaw, by his daughter. L. J. Shaw, Boston, 1852. 



CHAPTER VII 



CHAPTER VII 

Revival in Secondary Education — Early Schools — 
Sunday-schools 

1826-1849 

POSTERITY always finds satisfaction in looking back and 
thinking how rude and half-baked the fathers were, and 
how inferior their advantages. The substance of this 
chapter is likely to excite such comparison. However that 
may be, one fact has almost escaped observation, namely, that 
an educational revival preceded a fully developed denomina- 
tional consciousness. The revival was of secondary or aca- 
demic education. 

Misapprehension has arisen about the early leaders' atti- 
tude toward education. There never was among the Christians 
hostility toward education itself. The ministers, who were 
leaders and moulders of sentiment, being endowed with much 
natural ability, educated as much or more than the people 
among whom they moved, thrust into positions where native 
genius had free play and abundant stimulus, gave good account 
of themselves and thorough proof of their ministry. They 
were peers of any ministry in the country in all respects except 
theological training. They were educated, and believed in 
education. 

But, like the founders of this movement, they were in open 
revolt against the prevalent theological training. When edu- 
cation became handmaid of priestcraft and ecclesiastical 
oppression and a clerical guild, they opposed it strenuously. 
The very genius of their movement and key to its success was 
using a ministry not professionally trained. They heartily 
believed that God could summon men from common callings 



160 THE CHRISTIAN DENOMINATION 

and by His grace equip them for ministry, an itinerant minis- 
try, an evangelistic mission which they deemed apostolic or 
like it. And hundreds of ministers plunged among the masses 
around them, with surprising results. The idea of a ministry 
not professionally trained, not fed and fattened upon dogmatic, 
schismatic, sectarian theology, was amply vindicated. From 
every community and section where those men labored came 
reports of revivals and reformations, churches organized, and 
conferences formed. 

Who would expect people who revolted against ecclesias- 
tical oppression to countenance schools under sectarian 
auspices, where every student acquired a sectarian shibboleth? 
But when common education advanced, and ministers with 
liberal culture were demanded for city congregations and posi- 
tions where scholarship counted, the fathers realized that their 
youth, and especially those designated for the ministry, could 
receive training according to liberal Christian principles 
espoused by the denomination, and yet training on a par with 
that of sectarian schools. 

That such education had been neglected among the Chris- 
tians was freely charged by their leading men. The point 
of progress reached persistently thrust the educational subject 
into their faces. With erection of organizations and institu- 
tions arose the educational need, and not before. And, nat- 
urally, their first thought was for training of high school and 
academic grades. The subject became a general theme of 
discussion in all parts of the country, resulting in plans for 
many high schools, industrial schools and academies. A few 
plans were realized, and with them we have to do in this 
chapter. 

Barton W. Stone, a man of scholarly attainments, as we 
have seen, for years engaged in educational work, even after 
embarking in the Christian ministry. About 1811 he was 
principal of a high school in Lexington, Ky., which secured a 



REVIVAL IN SECONDARY EDUCATION 161 

larger patronage than Transylvania University. 1 Some 
months later he became master of Rittenhouse Academy, 
Georgetown, Ky., attracting some pupils from Lexington. 
His academy was probably patronized both for its religious 
character and its high grade of work. Later Stone conducted 
a successful private school in Georgetown. 2 

A man of considerable scholarly attainments, Rev. Daniel 
W. Kerr, lived and labored in North Carolina, adding great 
strength to the cause in that section. He was a linguist and 
Biblical scholar, and withal was gifted with large executive 
ability. In 1826 Wake Forest-Pleasant Grove Academy, a 
few miles north of Raleigh, was established, with Kerr as 
principal. It had a long up-hill struggle; but lack of equip 
ment and scanty fare were more than offset by Kerr's presence 
and instruction. About 1838 Junto Academy, in a North 
Carolina town called Junto, on Elder Kerr's farm, was incor- 
porated, with himself as principal. Here too were primitive 
conditions — three log houses, two dormitories and a recitation 
building. Most interesting traditions are extant touching the 
founding of this academy and erection of buildings, involving 
privations and providential experiences. Fire destroyed one 
building; and sectarian advocates stooped to slander and 
cripple Kerr's school, which he advertised as an unsectarian 
Christian school. In three or four years fifty students were 
in attendance. Junto Academy became Mt. Zion Academy 
for young men, and was removed to Pittsboro, N. C, about 

1849. Elder Kerr was stricken with apoplexy and died in 

1850, and the school did not survive his death. 3 

At the North, in 1834, Elder Z. Toby projected a Christian 
Academy at Portsmouth, R. L, to which Rev. Ellery Channing, 
D. D., the famous Unitarian divine, gave fifty dollars. In 
August, of that year, a convention in New England, held for 
the purpose, appointed a board of visitors for Mr. Toby's 

1 Stone, p. 69. 2 Ibid., p. 70. • Chris. Pall., Vol. IV, p. 343. Chris. 

Sun, January 25, 1911. 



162 THE CHRISTIAN DENOMINATION 

school, charged with the duty of investigating the feasibility 
of manual training. The school was actually started in 
September. Next year conference voted to raise ten thousand 
dollars for an academy building, and seven thousand for a 
"boarding house." x The same year Rev. Joshua V. Himes 
issued a proposal for a Manual Labor School in New England, 
laying his plans before the Massachusetts Christian Conference, 
Massachusetts Christian Benevolent Society, and other bodies. 
An effort to combine manual training with Toby's school set 
Himes' proposal back for a time; but finally the New England 
Manual Labor School was located at Lynn, Mass., and J. V. 
Himes, P. R. Russell, S. D. Robbin, W. Andrew, and S. Brown 
were selected as a committee to raise ten thousand dollars for 
it. Later this school, then named New England Christian 
Academy, was located at Beverly, Mass., and opened for 
instruction in June, 1836, with John B. Wright as principal. 
The manual labor consisted of farming and shoemaking. This 
school gradually declined for lack of proper support, and both 
this and Toby's school soon went out of existence 2 

In New York state the Christians did not open the earliest 
schools, but patronized others that they could approve. For 
example, about 1834 Charles Brown and associates opened a 
school in Denmark, Lewis County, which members of the Chris- 
tian denomination were urged to patronize. A year later a 
Mr. Whitaker was conducting a school in Henrietta, Monroe 
County, which was patronized by the Christians. 3 

But in 1835 buildings were erected at Union Mills, N. Y., 
and under the principalship of J. B. Gleason an academy was 
opened for instruction, designed chiefly for young ladies, and 
had accommodations for about seventy-five. This school was 
not entirely satisfactory, for in 1839 the people of Union Mills 

1 Chris. Pall., Vol. Ill, pp. 54, 161, 329. About 1836 Elder Toby joined 
the Baptist Church, and his school ceased to be regarded as a denominational 
school of the Christians. ' Ibid.. Vol., Ill, p. 105 and Vol. V, pp. 63, 184. 

* Ibid., Vol. IV, pp. 59, 120. 



REVIVAL IN SECONDARY EDUCATION 163 

organized a Female Seminary, opened in December of that 
year under the direction of Miss May A. Andruss. 1 

A project promising rather more permanence was fathered 
by the New York Central Christian Conference, and known as 
Honeyoye Falls Select School, under a Mr. Polk, of Vermont, 
which began in 1839, with eighty pupils. But like other 
similar projects, it did not have sufficient financial backing. 2 

Prior to 1840 there had been agitation for a school in New 
Hampshire and a committee of the New Hampshire Conference 
had been appointed to consider the question. They reported 
in 1840 two thousand dollars secured and an academy located 
at Upper Gilmanton, now Belmont. Conference, however, 
decided to locate at Durham (which place has since become the 
seat of New Hampshire Agricultural College), a favorable 
location for an educational institution. The Conference also 
appointed a committee to establish the academy and set it in 
operation, with Rev. O. B. Cheney, later president of Bates 
College, as principal. The Durham school was established 
and existed for a dozen years or more, but gradually declined 
and quit. 3 Elder Wm. Demeritt, of Durham, did more for it 
than any other individual. 

In the year 1840 the New York Central Conference made 
another venture and with better success. It founded a school 
at Eddytown, now called Lakemont, in the town of Starkey, 
on Seneca Lake, called "The Seminary of the New York Central 
Christian Conference." A committee was elected to present 
plans and solicit funds. Next year more than seven thousand 
dollars had been subscribed, and the building committee called 
for bids. In 1841 a more definite name, "Starkey Seminary," 
was adopted, called after the town above mentioned, where Rev. 
Ezra Marvin, a leader in the enterprise, was pastor. Marvin 
was a very energetic young man, and through him money was 
raised to purchase land for a building site. Starkey Seminary 

1 Chris. Pall., Vol. IV, p. 47, Vol. VIII, p. 234. * Ibid., Vol. VIII, p 

234. 8 Ibid., Vol. IX, pp. 87, 88, 



164 THE CHRISTIAN DENOMINATION 

was opened in November, 1842, Rev. Charles Morgridge being 
principal. From that time to the present this Seminary has 
endured, having a long and honorable career. At some periods 
it has declined, at others thriven. Prof. Edmund Chadwick, 
a Bowdoin man, an educator of large ability and training, 
became principal in 1847. Under him the school was char- 
tered, equipped with library and apparatus, and shared in 
state educational funds. During his management a large 
patronage was secured and a large corps of assistants main- 
tained. His leadership terminated in 1861. 1 

In the South a private school was established by Rev. John 
R. Holt about 1837, which he conducted in Alamance County. 
North Carolina, until 1840, when he moved to the vicinity of 
Graham, now a thriving city and county seat. After an inter- 
regnum of three years he re-opened his school in 1845, and three 
years later moved into Graham. Graham Institute was 
largely the creation of Holt, and was the first strictly church 
school of the denomination in the South. In a subsequent 
chapter the outgrowth of this institution will be traced. In 
1849 the question of establishing an educational institution at 
Graham came before the North Carolina and Virginia Confer- 
ence, being referred to a committee of six, of which Holt was 
chairman. The committee recommended and Conference pro- 
ceeded to establish such an institution. A building was 
already under construction at Graham in the year 1850. 2 

An institution of more pretentious character was projected 
at Lafayette, Ind., in 1842, known as Lafayette University. 
Trustees were elected for the corporation, and in 1843 active 
solicitation for funds began. A year later building material 
was ordered with a view to building operations in the spring 
of 1845. However, this enterprise encountered financial and 
unforeseen difficulties, and never yielded results to the Indiana 

1 Chris. Pall., Vol. IX, pp. 89, 198, 316. 3 Chris. Sun, January 25, 1911. 



SUNDAY-SCHOOLS 165 

brotherhood who planned the school. Lafayette is now the 
home of Purdue University. 1 

The schools mentioned in the foregoing, which really 
opened for business, made creditable showing, several of them 
being headed by men of first-rate repute. None failed on the 
score of scholarship or educational standards. But in general 
those schools were hurriedly launched ; they commanded a local 
patronage only ; they were not properly financed and endowed. 
In some cases it must be confessed, moral backing was not 
afforded by a supposedly interested constituency, and disaster 
followed. 

In the literature of this period we find mention of proposed 
academies in Ohio and other states; but definite information 
is lacking. Enough has been adduced to show how general 
was the awakening for secondary and liberal educational insti- 
tutions. The sequel will be detailed in another chapter. 

SUNDAY-SCHOOLS 

Less data are available concerning the introduction of 
Sunday-schools into the Christian denomination than concern- 
ing other departments of the work. That general skepticism 
blocked the early Sunday-school is generally recognized. Boys 
and girls privileged to enjoy the delightful modern church 
school, held in specially constructed and equipped school rooms, 
with attractive literature and appliances, can hardly imagine 
what the first schools were like. In organization they were 
not so dissimilar; but in conducting class work and other 
respects there was wide difference. Boys and girls in those 
days committed to memory, week by week, passages and chap- 
ters of the Bible until whole books were memorized. Class 
work consisted of reciting what had been learned, with a 
modicum of exposition. Lesson leaflets and cards were not 
their never-failing reliances. A catechism was in frequent 
use 1 , and a select means for imparting doctrine according to 

1 Gos. Her., Vol. I, pp. 25, 296. Vol. II, pp. 41, 232. 



166 THE CHRISTIAN DENOMINATION 

denominational bias. Congregational singing was cultivated, 
and concert exercises were common. But considerable of the 
brightness and attractiveness of modern schools was absent, 
notwithstanding sessions were then enjoyable and profitable. 

The science of pedagogy had not been developed and taught 
to teachers then ; neither had child-study become common. Good 
teachers were in every school, although their well-intentioned 
efforts were not always wise or profitable. The era of teacher 
training dates but a few years back. And after all has been 
said, that stalwart Christians were reared in early Sunday- 
schools must be freely admitted; and the storing in memory 
of choice Scripture was an excellent idea. 

The Sunday-school in America dates back as far as 1683. 
The Sunday-school Association of the State of Ohio instituted 
investigation to discover the facts, and the following statement 
will doubtless be a revelation to some of the readers of this 
history : 

"The town records of Newton, Long Island, show that Rev. 
Morgan Jones established a Sunday-school there February 28, 
1683 — fifty-two years before Robert Raikes was born. But it 
is not certain that even this was the first Sunday-school in 
America. A writer in the Historical Magazine says that in 
1674 the Puritans had a Sunday-school in Roxbury, Mass. 
There seems, however, to be no authority for this beyond the 
mere statement ; but the town records of Newton, Long Island, 
are copied in full in "Thompson's History," a very rare book 
at this day, so there can be no doubt as to the date of the 
establishment of Morgan Jones' Sunday-school." 2 

A school was organized at Marietta, Ohio, in 1791, and one 
hundred years later the Ohio Sunday School Association met 
there to celebrate the anniversary. In Philadelphia and 
Boston schools were established also in 1791. 3 But as an 
institution the Sunday-school found but scant favor and spread 

1 See Ap., p. 383. 2 Records of the Ohio State S. S. Assn., 1887 and 1891. 

See Ap. for further information. 3 McMaster, Vol. II, p. 84. 



SUNDAY-SCHOOLS 167 

but slowly. By Christian ministers it was at first denounced 
as a device for propagating sectarianism. More than a quarter 
century elapsed before Christian churches allowed prejudice to 
vanish, and recognized the potency of Sunday-schools for good. 
When and where the first schools among the Christians 
were established is unknown. From a note in the Christian 
Herald it seems almost certain that the Christian church in 
Portsmouth, N. H., had a Sunday-school. 1 In early summer 
1826, a Sunday-school was organized in the Christian church of 
Kittery, Me., a historic town just across the harbor from Ports- 
mouth. Kittery was then the home and pastorate of the 
eccentric and terribly-in-earnest Elder Mark Fernald. Judg- 
ing by references in his autobiography, the school grew rapidly. 2 
There exists a constitution of the North Sabbath School Society 
connected with the First Christian Society of New Bedford, 
Mass., adopted in 1832. In a prefatory remark the Executive 
Board states that that school had been running since 1827, and 
the new regime was merely to improve it. Within a few 
months its enrollment more than doubled and w r as two hundred 
and eighty-five. A good library and regular classes in singing 
were reported. Doubtless other schools were instituted in 
sister churches. We are almost sure that Boston Christian 
churches had schools earlier than any of the foregoing. Hav- 
erhill, Mass., 1829, Woodstock, Vt, 1830, New York City, 1834, 
Hixville, Mass., 1835, Lynn, Mass., 1837, Long Plain, Mass., 
1837, Smith's Mills, Mass., 1837, are places and dates of early 
organizations. Providence, R. I., had a school before 1838. 3 
Newburyport, Mass., church was formed in 1840, and must have 
had a school about the same time. The Christians reported 
forty schools in New England in 1848. Naturally, since the 
movement started in Atlantic coast cities, it worked slowly 
westward and southward. Testimony is strikingly similar 

1 Chris. Her., Vol. I, p. 70. Schools in other towns are mentioned. 
2 Fernald, pp. 190, 225. 3 Experience and Personal Recollections of 

Elder Samuel Wilde, p. 15. This man was the first of whom we have record, in 
the denomination, who set himself "to organize and promote Sabbath schools." 
P. 16. 



168 THE CHRISTIAN DENOMINATION 

from all sections, however, to the effect that the Christians 
were very backward in adopting the Sunday-school. 

A correspondent of the Christian Palladium in 1835 
remarked that the Sunday-school institution had been generally 
denounced in former days by ministers of the Christian denom- 
ination, but was then being encouraged by them. 1 A dozen 
years later a writer in the Gospel Herald said that Sunday- 
schools were few in the West. He urged their multiplication, 
remarking: "It cannot be sectarian to teach children to read 
the Scriptures." 2 Of similar import was testimony from the 
South, where repeatedly churches were urged to adopt Sabbath 
schools. 

To the Christians a catechetical method of inculcating 
sectarian doctrine was especially obnoxious; but in process of 
time a modified catechetical idea was worked out and used in 
Christian Sunday-schools. In 1844 Rev. Philemon R. Russell 
issued "Scriptural Manual, or Questions on Select Portions of 
the Four Evangelists : Containing the History . of the Life of 
Christ," Vol. I ; and "Scriptural Manual, or Questions on the 
Acts of the Apostles; being a Connected History of their 
Travels and Preaching," Vol. II. These were small pocket 
volumes of one hundred eight pages. The same year he 
issued a smaller, distinctly catechetical book, called, "The 
Primary Scriptural Manual, designed to Illustrate the Char- 
acter of Cod and the Nature of His Moral Government, as 
administered by His Son Jesus Christ," containing about sixty 
pages. These books were used in the East. Years later, 
namely, in 1856 and 1862, the New England Christian Sunday 
School Association published two small books entitled respec- 
tively, "Lessons of Love. First Question Book for Little 
Children in the School of Christ," and "Jesus, the Messiah. 
A Historical Question Book." All these manuals were a step 
in advance of mere memorizing of Scripture. Subsequent to 

1 Chris. Pall., Vol. V, p. 312. 2 Gos. Her., Vol. IV, p. 262. 



SUNDAY-SCHOOLS 169 

the Civil War Rev. C. A. Apple published a Manual for Sunday- 
school use in the South. But within a year or two the Inter- 
national Lesson System came into use and supplanted these 
catechisms and manuals. 

As yet the Christians had no quarterlies or papers for 
Sunday-school use. Their history belongs to a later period. 
And how the Sunday-school idea grew and what place it came 
to occupy in the American Christian Convention will also be 
subjects for later treatment. 



SOURCES FOR CHAPTER VII 

Gospel Herald, Vols. I, IV, XVI. 

Christian Palladium, Vols. Ill, IV, V, VIII, IX. 

Christian Sun, January 25, and February 8, 1911. 

Christian Register and Almanac for 1842 and 1849. 

Life of Elder Mark Fernald, written by himself. 

Memoir of Rev. Joseph Badger, by E. G. Holland. 

Lives of Christian Ministers, by P. J. Kernodle, M. A. 

History of the Christian Church, by N. Summerbell, D. D. 

For full data about these works consult previous list of sources. 



CHAPTER VIII 



CHAPTER VIII 

Continued Growth — Principles and Polity 

1833-1849 

ON THE eve of an epoch-making Convention at Marion, 
N. Y., in 1850, we will pause to survey the field and note 
growth made since 1832. Two avenues of information 
are available — first, observing where conferences were organ- 
ized during this period, which would locate new planting and 
church increase; second, published statistics preserved. 

In the span of eight years from 1832 to 1840, conferences 
were organized or re-organized as follows: Philadelphia, 
embracing a group of churches around the "Quaker city" with 
nearly six hundred members in 1842; Central Pennsylvania; 
Southern Illinois and the Wabash country; the group of 
churches in and around Boston, Mass.; a crop of churches of 
recent planting in Michigan; eastern Maine; western New 
Jersey; the Spoon River country, in Illinois; central Indiana; 
Valley of Virginia, northwestern Ohio, in the Auglaize River 
country; eastern and western Ontario both organized; eastern 
Ohio ; the Bluffton district of eastern Indiana ; Union Confer- 
ence in Ohio, making six organized bodies within the state 
except that most of Erie Conference lies outside; in all not 
less than seventeen conferences in eight years. 

During the next decade records tell of even more confer- 
ence bodies formed : in the now beautiful, but then new country 
of eastern Michigan, with a group of twenty-three churches ; in 
southern Wisconsin and northern Illinois; western side of the 
Green Mountains in Vermont; and eastern side of the same; 
western Michigan; east central Ohio, in the Mt. Vernon dis- 
trict; Huron, in northeastern Ohio; Western Reserve in north- 



174 THE CHRISTIAN DENOMINATION 

era Ohio ; La Porte district of Indiana ; York and Cumberland 
Counties in Maine; amalgamation of Prairie Creek and Cole 
Creek Conferences in western Indiana; Tippecanoe Conference 
in northwestern Indiana; Eel River in northeastern Indiana; 
Tioga River country of southern New York and northern Penn- 
sylvania; the scattered churches in Iowa, chiefly the southern 
part; the Black River country of northern New York; south 
central Pennsylvania, an offshoot of the Valley of Virginia; 
Indiana Union; southeastern Michigan; the northern part of 
Wisconsin, only a year after the first church in that section was 
planted at Lomira (Mound Prairie) ; central Virginia; and the 
more inclusive bodies, the New England Christian Convention, 
and Southern Christian Association. Here were twenty-one 
new conferences, and their organization speaks plainly of the 
opening of the great West. 1 

Statistics of 1849 2 listed about eight hundred seventy-five 
churches, and nine hundred twenty-six ministers in forty-five 
conferences. Reports were inaccurate, in many cases entirely 
wanting, and the total membership was stated at thirty thou- 
sand church members — a figure that must be too low, judging 
by the number of churches. Perhaps fifty thousand, or a little 
more, would be nearly right. All sorts of wild estimates were 
published. In nothing is looseness of organization more 
apparent than in the scrappy statistics that have come down 
to the present. 

Mention should be made of the numerical loss to the 
Christians through the Adventists, during this period. Wil- 
liam Miller, a farmer of Massachusetts, and a converted deist, 
member of a Baptist church in Low Hampton, N. Y., began his 
famous Bible studies in 1818, and entered the ministry in 
1831, from which time he actively propagated his views con- 
cerning the second coming of Christ. Thinking that he had 
discovered the key to prophecy, he fixed upon the year 1843 

1 See Ap., p. 383. 2 See Chris. Reg. for 1849. 



CONTINUED GROWTH 175 

as the year of the second advent, 1 and then more specifically 
upon October 22, 1844, as the date. Miller's followers increased 
with remarkable rapidity throughout New England, and in 
eastern New York, in parts of Pennsylvania, and in New Jersey, 
and other parts of the country. When Miller died, in 1849, 
the Adventists were estimated to be 50,000 strong. They are 
a considerable religious body to-day, but much divided among 
themselves about doctrinal matters. 

A perusal of the denominational literature shows that the 
Christians felt the Millerite furore in the sections of the coun- 
try mentioned. Some of the leading ministers, and the editors 
of the periodicals, exposed the fallacy of Miller's reasoning; 
but they did not succeed in heading off a considerable stam- 
pede among their brethren. Most denominations closed their 
church buildings against the Millerites; but mindful of their 
own experience, the Christians opened their churches to advo- 
cates of the second advent doctrine. In an incredibly short 
time many ministers among the Christians were swept off their 
feet by Miller's views concerning prophecy, and began to preach 
his and their own vagaries. During the forties this propaganda 
continued unabated, with the result that the Christians lost a 
good many ministers, who, in their getting "out of Babylon," 
took church after church with them. Perhaps the Vermont 
conferences met with the greatest loss. 2 Early conference 
records preserve the names of about one hundred churches and 
nearly as many ministers, a considerable per cent, of them 
known to have embraced Adventism. Even churches that 
remained were partially depleted, larger memberships report- 
ing losses of fifty to one hundred members in a single year 
through the Adventists. In New Hampshire and Maine quite 
similar conditions obtained. 

When the failure of Miller's predictions had sobered them, 

1 Evidence from Scripture and History of the Second Coming of Christ about 
the year 1843, by William Miller. Published by Moses A. Dow, Boston, Mass., 
1841, ? See Minutes of Vermont Conferences, subsequent to 1843. 



176 THE CHRISTIAN DENOMINATION 

a part of the defecting members returned to their former 
church relationships, but a large per cent, did not, and many 
never afterward held church relationships. What other 
denominations lost through the Adventists we are not able to 
say; but the Christians probably lost several thousand com- 
municants. It is likely that the branch of Adventists known 
as "Advent Christians" owes much to the Christian denom- 
ination. 

PRINCIPLES AND POLITY 

Before 1850 the principles, doctrinal and theological tenets, 
and general polity of the Christian Church had become clearly 
denned; and as they have suffered little change since, here 
may be a good place to indicate in some detail what the Chris- 
tian movement stood for then and still stands for. The task 
is difficult, if one writes in view of readers entirely unac- 
quainted with the Christians. It should be premised also that 
no official statement representing the whole denomination has 
ever been formulated or published, and what is here written 
is an historian's interpretation, not a theologian's. Dr. Austin 
Craig's address before the New Jersey Christian Conference, 
then in session at Camptown, now Irvington, N. J., in 1850, 
has become a classic in the Christians' literature, and expounds 
the theologian's view of their position in a masterly way. 1 But 
neither that address nor the following statement have any 
weight except as interpretations. 

Before 1850 a wide departure had been made, in one 
respect, from the usage of the earliest leaders. They decried 
"speculative" theology. Elias Smith made part of his great 
fight against doctrinal tenets framed under tutelage of philos- 
ophy, especially of metaphysics. His cry was, in effect, "Back 
to the Scriptures!" And even when he flirted with the 
Universalist brethren, he still held fast to the Bible, and 

1 Life and Letters of Austin Craig, by W. S. Harwood, Chapter VI. 



PRINCIPLES AND POLITY 177 

squared his Universalism by his understanding of Sacred Writ. 
When the now famous "union" between followers of B. W. 
Stone and Alexander Campbell was consummated in Kentucky, 
it was with the distinct proviso that "speculative" teaching and 
preaching should be eschewed, that plain Scriptural doctrines 
and practical Christian ethics should be proclaimed and incul- 
cated. William Kinkade's "The Bible Doctrine" was an effort 
to lay open to common apprehension Biblical doctrines, pulling 
the whole subject of Christian theology down from the clouds 
of mysticism and metaphysics. 

But before those men passed from earth, a change had 
already come over the denomination's ministry, which had 
whetted the simitar of controversy and essayed Titanic stints 
in theological hair-splitting. A period of "theologising" had 
supervened, the effect of which was, in part, to checkmate 
sectarian flings at the Christians, and in part to make the 
Christians more like the sects. Perhaps this change was 
inevitable, that the Christians' position might be fully developed 
and defended. 

Publications of the period abound with theological 
essays, some evidently the work of tyros, others products of 
experienced writers. Discussions were common, whether in 
public print or in book form; and a favorite manner of set- 
tling (?) controverted points was by public debate with mem- 
bers of older denominations who adhered to traditional 
positions. Some of those debates were advertised long before- 
hand, lasted several days, were stenographically reported, and 
attracted crowds of followers of both debaters, and often 
members of the audience were overheard afterward discussing 
the questions in true lyceum style. Probably the most popular 
subject was the old metaphysical dogma of the Trinity, which 
ministers among the Christians were likely to be found deny- 
ing, although they strenuously upheld the Biblical teaching 
concerning that doctrine. 



178 THE CHRISTIAN DENOMINATION 

Typical of other debates may be mentioned that between 
Rev. Frederick Plummer, pastor of the Christian Church in 
Philadelphia, and Rev. William L. McCalla, pastor of a Pres- 
byterian Church in Ridley, Pa. Mr. Plummer had previously 
participated in similar affairs, once with a Presbyterian clergy- 
man, and Mr. McCalla boasted of three such contests, one with 
Alexander Campbell, in Kentucky. This Plummer-McCalla 
debate was held January 18 to 21, 1842, at Ridley. Two days 
were consumed in arranging preliminaries, during which time 
each man rid himself of considerable "bad blood," and both 
were in such temper, it would seem, that no contest should 
have been attempted. As finally decided upon the subject 
was: "Is there a plurality of persons in the divine essence?" 
Both men presented arguments embodying considerable citation 
of authorities, Scriptural and otherwise, and were unsparing 
of each other. Kinkade's "The Bible Doctrine," mentioned else- 
where, gave Mr. McCalla most of his points against the Chris- 
tians ; 1 whereas, Mr. Plummer simply denied that Kinkade 
represented anybody but himself. 2 

Another famous debate, not strictly belonging to this 
period of history, may as well be spoken of here, and then the 
subject dismissed. At Centerville, Clinton County, Ohio, 
August 2 to 9, 1854, Rev. Nicholas Summerbell, then pastor of 
the Christian Church in Cincinnati, and Rev. J. M. Flood, Ex- 
President of the Ohio Conference of the Methodist Protestant 
Church, held a discussion on the Trinity which was stenograph- 
ically reported by Benn Pittman, and later published in book 
form. One sometimes hears that occasion mentioned to-day by 
the "old-timers" among the Christians. 3 

The Bible, consisting of the Old and New Testament 

1 A Public Discussion on the Doctrine of the Trinity, between Elder Freder- 
ick Plummer, Christian, and Rev. Wm. L. McCalla, Presbyterian. Published 
for the Christian General Book Association, Philadelphia, Pa., 1851. See p. 128. 
2 Ibid., passim. 8 Discussions on the Trinity, between N. Summerbell, Pastor 

First Christian Church, Cincinnati, Ohio, and Rev. J. M. Flood, Ex-President of 
the Ohio Conference of the M. P. Church. Reported by Benn Pittman. Cin- 
cinnati, Ohio, Applegate, Pounsford & Co., 1869, 



PKINCIPLES AND POLITY 179 

Scriptures is the only written or printed document to whose 
authority the whole Christian denomination submissively bows 
and adheres. Should one inquire about belief, creed, disci- 
pline, constitution, polity, the answer would be: The Bible is 
our only statement of doctrine, our only creed, our only book 
of discipline, our only constitution and polity. This is 
universally accepted among us. And then should one object 
that not all men understand or practice the Bible alike, the 
answer would be : True ; and it is a settled principle with us 
that every man should have freedom to interpret the Scriptures 
according to his own understanding. Only so can men main- 
tain their own intellectual integrity and an inviolate conscience 
toward God. 

District and local conferences, churches and individuals, 
have enunciated and adopted explanatory statements of various 
kinds, prescribed modes of work, and associated themselves 
according to their predilection. But none of those explana- 
tory statements or formularies have any binding power regard- 
ing beliefs, doctrines, Scriptural interpretation or matters of 
conscience. They are framed in view of the above principle, 
and govern merely the temporal affairs of the church. The 
only document of binding authority is the Bible. Nor was this 
position reached by vote or formal action, but by unquestioned 
common consent and acquiescence. In every case it has been 
the foundation upon which everything else has rested. 

In view of the principle just stated we may now proceed 
to explain more fully the "principles and polity." Early posi- 
tive statements of denominational position have been repro- 
duced at the close of Chapter III and in the Appendix. 
Advance upon those statements is apparent in a preamble 
adopted by the New Jersey Conference in 1832, substantially 
as follows: The Scriptures are the all-sufficient and only rule 
of faith and practice ; eligibility for church membership should 
be based on Christian life; the right of private judgment is 
every man's prerogative ; church discipline should be according 



180 THE CHRISTIAN DENOMINATION 

to gospel teaching; Christ is the only head of the church and 
source of authority. 1 In the Christian Herald 2 for 1827 five 
points were enumerated including, No name but Christian, and 
each church to be independent and autonomous. Commonly 
the Christians speak of the above points as their principles." 
The philosophy underlying them is as follows : 

1. The Christians have always fought clear of ecclesias- 
tical hierarchy and bossism; and individuals, laymen or 
ministers, churches and conferences, have maintained complete 
independence and autonomy, except for voluntary association 
for counsel and spiritual profit. Popes, cardinals, bishops, 
and general conferences with legislative power seemed to the 
Christians incompatible with Christian teaching. They freely 
acknowledge that close organization would produce a stronger 
denomination; but freedom is more highly prized than great 
and powerful organizations. They proclaim simply that one 
is their Master, and they are all brethren without artificial 
gradation or ecclesiastical distinction. The chief abuses 
opposed by this principle are assumption by any authority, 
whether individual or collective, to dictate what men shall 
believe ; and assumption of authority to coerce men to uniform- 
ity of belief or action. Heresy trials are impossible among 
the Christians. What Christ commands, that is law irrev- 
ocable. He is final authority for the church. 

2. As to the Scriptures, preliminary statements above are 
perhaps clear enough. The Christians speak of "the all- 
sufficiency of Scripture," by which expression they recognize 
the Bible as God's word, a complete guide for Christians' faith 
and living, and for all religious purposes. Their views about 
inspiration, authority, composition and inerrancy have differed 
little from those of other denominations ; and the people differ 
as little among themselves, on those points, as do members of 
other denominations. Recognizing that much argument on 
those debated subjects runs off into philosophy, they usually 

1 Gos. Lum., Vol. V, p. 319. 2 Chris. Her., Vol. X, pp. 64, 65. 



PRINCIPLES AND POLITY 181 

confine themselves to more practical subjects. In stating 
doctrines they prefer the identical words and expressions of 
Scripture, back to which all men go for starting point. 

3. Conceiving that arbitrary and enforced interpretation 
of Scripture would abridge Christian liberty, the Christians 
have always admitted the great outstanding facts and truths 
of Scripture, while insisting that Holy Writ itself should be 
subject to honest and intelligent individual exegesis and appli- 
cation. The right of private judgment obtains in all matters 
of opinion. Neither mental dishonesty, moral obliquity, nor 
hampering of conscience must result from forcing assent to 
other men's interpretations or opinions. All men must have 
the right to proclaim and defend their conscientious judgment 
and opinions. Their conclusions may be wrong, and their 
motives right, but granted an honest purpose and an effort to 
know the truth, the cause of righteousness can best be advanced 
by allowing men liberty of expression. 

4. From the foregoing "principles" comes another, strictly 
adhered to by the Christians, namely, the only proper test for 
church fellowship is Christian character. All creeds must be 
abandoned except as expressions of individual or of collective 
belief. They are not proper tests for church membership. 
When men stand before their peers, solemnly declaring full 
assent to numerous "articles of faith," they may rivet for them- 
selves fetters of galling character. Men have done so again 
and again. The practice of "mental reservation" affords no 
escape for a man desirous of doing perfectly right. Again, 
whether men should say yes to questions concerning profound 
subjects to which they have given no thought and about which 
they have never received intelligent teaching, is a delicate point 
in Christian ethics. Men have committed themselves to doc- 
trines and opinions utterly at variance with practical sense 
and Christian living. Hence the Christians insist that 
exhibition of Christian character and faith shall make men 
eligible for church membership irrespective of creedal tests. 



182 THE CHRISTIAN DENOMINATION 

All denominations admit that Christian character is vital. 
Creeds have been made instruments of tyranny and as such are 
never compatible with religious liberty. 

5. Why should these people uniformly insist upon the 
name "Christian Church" or simply the term "Christians ?" 
Two reasons may be adduced. First, the leaders in the move- 
ment maintained that "Christian" was a divinely given name, 
bestowed upon Christ's followers at Antioch in Asia. They 
stressed the word "divinely." Their argument was founded 
on the Greek word for "called" and was convincing to them. 
In this interpretation they have been followed ever since by 
most of the denomination. A second weighty reason was that 
"Christians" may be worn by all followers of Christ and tend 
to unity and peace; whereas, other sectarian designation is 
divisive and a breeder of strife. When men insist upon calling 
themselves Baptists, or Presbyterians, or Congregationalists, 
they maintain fences and division lines, and hence, loving peace 
and preaching unity, the Christians threw away all designations 
that might foster division and separation between Christ's 
followers, and were content to wear the simple name "Chris- 
tians." People who accuse them of arrogating somewhat of 
proprietorship in the name accuse them falsely. These two 
are simple lines of argument for wearing the one name which 
all Christians do wear first before they adopt a sectarian 
appellation. 

6. Especially in the West and South the "union" idea 
has been prominent since the days of O'Kelly and Stone. Men- 
tion has been made of Stone's plan for union with Campbell's 
followers. From that day forward individual Christians and 
Christian churches have blazoned upon their banner a union 
principle by which they have usually meant, not amalgamation 
of denominations, or merging of churches, but cultivating that 
spirit of unity couched so beautifully in Christ's prayer for 
His disciples. Let differences sink out of sight, let all Chris- 
tians co-operate, let one great purpose animate all, and then 



PRINCIPLES AND POLITY 183 

all will act like one denomination. In other words, they will 
flow together like drops of water. However, some parties in 
the denomination have interpreted "union" to mean elimina- 
tion of denominations by organic union forming larger bodies. 
This latter interpretation has been responsible for considerable 
flirtation with certain sects, and for occasional actual elope- 
ments. 

These six points cover what the Christians denominate 
their "principles." But some ground is not yet cleared; for 
example, church discipline is administered as nearly as possible 
according to New Testament teachings, chiefly the words of 
Christ. 

Neither baptism nor the Lord's Supper is regarded as a 
sacrament, in the sense that ritualistic churches speak of 
sacraments. Baptism is a simple rite signifying that a 
believer means to live a Christian life, and has given allegiance 
to Jesus Christ as his Lord and Master. It is administered 
to the candidate according to his preference — sprinkling, pour- 
ing, immersion. The Ontario contingent almost always 
immerse, and that is the prevalent mode in New England and 
Kentucky. But no form is insisted upon. Quakers or Friends 
are received into Christian churches without baptism at all. 
This rite is not made the door to church membership; that is 
to say, people may be received upon confession of faith, without 
having been baptized. Baptismal services are conducted as 
simply as possible, and usually in Scriptural language. 

The Lord's Supper, to the Christians, is a memorial service, 
according to the import of the Lord's own words. Close com- 
munion is nowhere practiced ; but all who love Christ and are 
trying to serve Him are invited to share in the bread and wine, 
irrespective of creed, baptism, or denominational fellowship. 
The service itself is usually conducted in the very words of 
Christ uttered when the supper was instituted. 

Organization of Christian churches is usually very simple. 
Sometimes the people covenant with one another according to 



184 THE CHRISTIAN DENOMINATION 

some written form, then a constitution and by-laws are adopt- 
ed, governing business meetings and general conduct of church 
affairs. The covenant specifies that the people associated find 
fellowship according to some or all of the principles just 
explained. In other cases a written covenant, constitution 
and by-laws are not used, but association is still on such basis 
as has been explained above. In early days people wedded to 
sectarian views saw a lack of coherence, blasphemous hetero- 
doxy and other terrible things rife among the Christians, 
prophesied dire fate for them and discouraged the Christians 
by social ostracism. More than a century of continuous exist- 
ence, growth and development have proved religious liberty, as 
embodied in the Christian denomination, tenable ground for 
followers of Christ. Their principles suffice to hold people 
together, and, best of all, promote harmony. 

Christians frankly avow the undesirability of uniform 
belief and procedure and have experienced the weakness conse 
quent upon exaggerated independence. They have paid a 
large price for their liberty. Readers will still press for 
categorical answers about Scriptural doctrines and theological 
dogmas. They will be answered perhaps that Scriptural doc- 
trine should be carefully differentiated from theological 
doctrine; that Biblical language should be discriminated from 
philosophical formulae. If one were to ask, What do you 
believe relative to the humiliation of Christ? he might receive 
in reply simply the quotation of a Scripture text. To elucidate 
this matter still further, suppose a minister of the Christians 
were asked to declare his views relative to the Trinity. He 
might answer in one of four ways. He might say, I know 
nothing about the Trinity ; such a word does not appear in my 
Bible, but is a human invention. Or he might say, I neither 
affirm nor deny that upon which Scripture does not speak. Or 
he might say again, I believe in the Biblical Trinity but not in 
the theological. Or yet again, he might declare assent to the 
doctrine as commonly understood and might become a contro- 



PRINCIPLES AND POLITY 185 

versialist, handling metaphysical "essence" or "substance" or 
"three-in-one" speculative ideas incapable of conclusive proof, 
but capable of endless argument. If asked, Are you a Trin- 
itarian? or, Are you a Unitarian? the man might reply, "Then 
I am neither Unitarian, Trinitarian, an Arian or Socinian, but 
simply a Christian." 1 At one time theologians among the 
Christians met dogmatic assertions about Christ's deity with 
arguments for the "proper Sonship" of our Lord, inquiring 
how the Lord could be God and Son of God in a proper human 
sense at one and the same time. It appears therefore, that the 
Christians always repair to plain language, and understanding 
of the Bible according to average judgment, as to meaning and 
interpretation. Never for a moment have they surrendered 
the Bible, nor its simple direct use. People who have dubbed 
the Christians "Unitarian" and other harder names, failed to 
appreciate their standpoint, and misapprehended their inten- 
tion. True religious freedom avoids all theological dogma- 
tism. Freedom and revivalism have always characterized the 
Christians. Their fold has included men of all opinions, and 
men of deep convictions, but by mutual consent they laid aside 
their speculative opinions and divisive tenets in favor of prac- 
tical Christianity, plain Scriptural teaching and winning men 
to Christ. Hence their loyalty to Christ, their loyalty to the 
Bible, loyalty to conscience, and success in reaching the com- 
mon people. 

1 Chris. Pall., Vol. XIV, p. 154. 



186 THE CHRISTIAN DENOMINATION 



SOURCES FOR CHAPTER VIII 

Christian Register and Almanac for 1849. 

Gospel Luminary, especially Vols. IV and V. 

Christian Herald, especially Vols. X and XVI. 

Christian Palladium, especially Vols. IV, VI, XIV. 

Gospel Herald, Vols. I to IV. 

A History and Advocacy of the Christian Church, by J. R. Freese, 
M. D. 

Memoir of Elder Elijah Shaw, by his daughter. 

Life and Letters of Austin Craig, by W. S. Harwood. Revell Com- 
pany, New York. 1908. 

History of the Christian Church, by N. Summer bell, D. D. 

Fuller description of works in former lists. 



CHAPTER IX 



CHAPTER IX 

Fully Developed Denominational Consciousness — 
College Building 

1850-1878 

FOR decades a growing denominational consciousness had 
been observable. The Christians began to think of them- 
selves as other denominations thought of themselves. 
And this consciousness actuated the Christian General Con- 
vention, held at Marion, N. Y., beginning October 2, 1850. That 
is a date to reckon from, and that Convention the expression 
of a new spirit and conviction dominating the people's thought. 
Eleven states and Canada had representation by eighty-two 
delegates, carrying five hundred twenty-one votes, from twenty- 
six conferences. No former Convention had been so thoroughly 
representative. We must get into this Convention enough to 
catch the new thrill of organic life. 

The Christian General Book Association met contempora- 
neously, composed of the same delegates. By committee, 
officers were put in nomination and elected, Rev. D. P. Pike, of 
Massachusetts, being President, twelve vice-presidents being 
chosen representing as many different states. J. R. Freese, 
M. D., of Philadelphia, was elected Secretary, with two assist- 
ants, Rev. Thomas Holmes, still living, being one. A. M. Mer- 
rifield, Esq., of Massachusetts, was chosen Treasurer. 

After adopting rules of order, the Convention called for 
the educational report, and considered what was then the para- 
mount issue — establishment of a college — feeling its way to 
definite vote and plan for founding such an institution. 
Handsome plans were exhibited. During and between ses- 
sions much talk was indulged in regarding a theological school. 



190 THE CHRISTIAN DENOMINATION 

Devices for "more perfect and general organization of the 
Christian denomination" were called for. Missions, temper- 
ance, Sabbath schools, "sentiments of the Christian Connec- 
tion," peace and slavery were all subjects properly introduced, 
and discussed and disposed of. Delegates voted on the 
expediency of establishing a general missionary society, and 
electing a missionary board, but ultimately laid by that matter 
for future conventions. Under head of "Sentiments of tke 
Christian Connection" was adopted the following: "Your 
Committee on the Sentiments of the Christian Connection beg 
leave to present the Scriptures of the Old and New Testaments 
as containing in full the sentiments of the Christian denomina- 
tion, and respectfully submit them to the consideration of the 
Convention." The Committee went upon the convention floor 
carrying a large Bible in view of the gathering. Great enthu- 
siasm was evoked. 1 

The business of the Christian General Book Association 
was readjusted and divided, the Book Department going to 14 
Crown Street, Philadelphia, under control of Dr. Freese, who 
should arrange for sub-agencies to handle all books and sup- 
plies usually carried by denominational publishing houses; 
and to gather statistics of the Christians and publish them in 
the "Christian Register and Almanac." 2 The Book Associa- 
tion published papers meantime, and that department of work 
was left as formerly, at Albany, N. Y. In 1851 the Christian 
Herald was sold by the Association, but the Christian Palla- 
dium was continued, with Jasper Hazen as editor. 

But the overtopping theme at Marion was education. 
Much time was given to discussing the projected college and 
a proposed theological school, and means were actually set 
on foot to realize the college project, as will be shortly detailed. 

1 It should be mentioned, however, that Freese's History of the Christians, 
alongside the report of the Marion Convention, printed a seventy-eight-page 
disquisition on the "Sentiments." To meet criticism and calumny it was 
thought absolutely necessary to attempt definition of the position held by the 
Christians. 2 See Minutes of the Convention, 



ANTIOCH COLLEGE 191 

The general awakening to need of secondary schools was now 
bearing more fruit. 

We have said that a fully developed denominational con- 
sciousness was apparent. In several ways we can trace it: 
in the truly national and representative character of the Chris- 
tian General Conference; in a general feeling of denomina- 
tional need; in a thorough co-operation of all sections and 
delegates; in plans for better denominational organization; 
in an extended consideration of departmental enterprises; in 
frank recognition that denominational colleges and theological 
schools were needed; in the common rallying to establish a 
college; in an attempt to form a "Book Concern" patterned 
after those of other denominations. In short, what the sects 
needed for organic life, of general enterprises and means of 
training and culture, that the Christians saw themselves need- 
ing. Being a species of Samaritans, not allowed to build and 
worship at Jerusalem, they set about building their own sanct- 
uaries, traditions, culture, and enterprises. The die was cast: 
with the founding and endowing of institutions, permanency 
was secured, and another denomination was perpetuated. 

ANTIOCH COLLEGE 

For several years ante-dating the Marion Convention 
leading men, laymen among them, had agitated college build- 
ing, and denominational papers had aired the question so 
thoroughly that everybody acknowledged the desirability of a 
college representing the entire fellowship. Without delay, 
therefore, the Convention raised a committee of thirty-four on 
ways and means, with a sub-committee of thirteen for executive 
purposes ; this Provisional Committee was empowered to locate 
said college in some accessible, healthful place offering suffi- 
cient inducement. Of the financial plans let one speak who 
had intimate acquaintance with the college in its infancy and 
was professor and acting president. 1 

1 Article of J. B. Weston, D. D-_ in Antioch College Bulletin, Vol. VI. No. 4, 



192 THE CHRISTIAN DENOMINATION 

"Antioch College was projected by a people of broad and 
high ideals, but of little practical experience. This led to the 
adoption of means and methods entirely inadequate to the 
successful accomplishment of what was undertaken. A college 
of high rank, of entirely unsectarian liberality, open to students 
of both sexes on conditions of absolute equality, at a time when 
such a thing was an innovation, was to be established and 
maintained on an endowment of $50,000, comprised of joint 
stockholdings of shares of $100 each, under the name of schol- 
arships, said shares to be deemed 'paid up' on giving a personal 
note of the amount, drawing six or eight per cent, interest, 
uncollectable as long as the interest was paid. Each share so 
held entitled the holder not only to vote in the election of 
Trustees, but to keep a student in school perpetually, either 
directly or by rental, free of charge for tuition. This ideal 
was soon raised to $100,000. This was deemed largely safe. 
It was expected to locate the college in the State of New York, 
but the Ohio people took hold of the movement with so much 
greater enthusiasm that this became the center of hopes and 
expectations. The $100,000 ideal was expanded still further, 
but the plan of relying on income from scholarship notes of the 
kind above named was still retained. 

Prominent in the preliminary movement for the college 
was Mr. A. M. Merrifleld, of Worcester, Mass. Mr. Merri- 
field was formerly from Conneaut, Ohio. He was there a 
convert of Rev. Oliver Barr, and was devoted to the interests 
of the church. He was a carpenter and builder. He had 
moved to Worcester, purchased a tract of land in the out- 
skirts of Worcester as it then was, and built houses and sold 
them. He was deemed to be a man of considerable wealth 
and large business ability. (In the event it was seen that 
neither supposition was justified.) The building of Antioch 
College and the outline of its character was decided on at a 
convention held in Marion, Wayne County, N. Y., in October, 
1850. Mr. Merrifield was present, and, though not a public 



ANTIOCH COLLEGE 193 

speaker, had much, to do in shaping its counsels. There a 
large Provisional Committee was appointed, of which, for 
want of better material, I was made one, and from these a sub- 
committee, of which I was not one, to superintend more directly 
the carrying on of the work. Of this sub-committee Mr. 
Merrifield was Treasurer and business head. To him was 
committed the work of designing the buildings, and obtaining 
the architect's plans and estimates. I was employed a few 
months in raising funds for the college in New England, and 
had the honor of paying the first money to the Treasurer for 
the new college. 

The work was taken up in Ohio with great zeal and 
enthusiasm ; indeed, with the unthinking furor of a wild specu- 
lation. The idea was held up and accepted, that there would 
be a grand rush for scholarships in the new college, that every 
one would be in demand at full tuition rates, say eight dollars 
a term for three terms a year. Thus, the man who held a 
scholarship, for which he had given a note only, bearing six or 
eight per cent, interest, would have no trouble in renting it for 
twenty-four dollars a year, paying his interest, and putting 
the balance into his pocket without investing a cent in cash. 
I am not speaking at random. I have myself heard men boast 
their business acumen in subscribing for more than one share, 
with that purpose in view. In this way as much as $125,000 
was subscribed in scholarships. It was declared in the papers 
to be $200,000. And it was counted as solid cash. Thus the 
bubble swelled. And the bubble was supposed to be all solid 
gold, and the college treasurer was, in imagination, plethoric 
in wealth." Each scholarship entitled the holder thereof to 
one vote in college affairs, except that no person should have 
more than ten votes. Two-thirds of the instructors and 
trustees were to be members of the Christian denomination. 

The Provisional Committee members present at Marion at 
once met, organized, and adopted the name "Antioch College," 



194 THE CHRISTIAN DENOMINATION 

and arranged for soliciting agents. 1 The committee decided 
in October, 1851, to locate the College in Ohio. When the 
sub-committee met at old Knob Prairie Christian Church, a 
few miles west of Springfield, Ohio, offers from Yellow Springs 
were accepted and Antioch College to be was located in that 
town, then noted for its sulphur springs. A charter was 
obtained, and three buildings were planned — two dormitories 
and a recitation hall. Judge Mills, of Yellow Springs, donated 
twenty acres of land and pledged the town for $30,000 cash. 
Hon. Horace Mann, of Massachusetts, was invited to the col- 
lege presidency September 15, 1852, and the same day was 
nominated for governor of his native state by the Free Soil 
Party (free Democracy). He accepted the former honor, not 
knowing what conditions were at Yellow Springs, but only 
hoping for opportunity to work out many cherished plans. 

Horace Mann was born in Franklin, Mass., May 4, 1796, 
on a farm. The elder Mann died when Horace was only a 
lad. But the boy fought his way to success. He graduated 
from Brown University, and then studied law. As a member 
of the state legislature in 1827 he espoused reformatory meas- 
ures. In 1836 he was president of the state senate, and for 
eleven years secretary of the state Board of Education. Here 
he began his greatest work as an educator, and in spite of 
opposition secured establishment of normal schools in his state. 
In 1848 he was elected to Congress in place of ex-president 
John Q. Adams. After serving his term he entered upon his 
duties as president of Antioch College. While lecturing in 
the west, he found himself near Yellow Springs and visited 
the scene of his future labors. The college site was a wheat 
field, whence had been cleared a few years before the virgin 
forests, tree stumps still appearing. But to Mr. Mann the 
location was beautiful, looking upon the idyllic ravine where 
the springs bubbled forth. 

1 Rev. D. Millard was chosen President of the committee, Rev. W. R. Stowe, 
Vice-President, Rev. Eli Fay, Secretary, and A. M. Merrifield, Treasurer. 



ANTIOCH COLLEGE 195 

Mr. Mann at once gathered his faculty, held meetings with 
them, and laid out tentative courses of study, preparatory and 
undergraduate. Early in September, 1853, they all journeyed 
to Yellow Springs for his inaugural and opening of College. 
As the buildings were far from ready, a considerable improvisa- 
tion was needful to accommodate faculty, one hundred fifty 
students who entered the first day, and three thousand people 
who attended the inaugural. A freshman class of eight was 
formed. Those were days of great privation and some suffer- 
ing for all connected with the College. Many weeks passed 
before the buildings were completed, and Yellow Springs itself 
was a crude town, but "booming." 

Added to all other discomforts were personal jealousies 
in the faculty, ill-will toward President Mann because he was 
a Unitarian, (and yet he identified himself with the Chris- 
tians,) a feeling that eastern culture and ways were not 
consonant with western, and looming financial embarrass- 
ments. 1 "The income was limited, therefore, chiefly to what 
came from interest on notes. And as the demand for rented 
scholarships did not come as was expected, interest on many 
notes was not paid. On many no interest was ever paid. 
Others made a few payments and stopped. A few were paid 
in full. The salaries of the faculty were inadequate at the 
best. Mr. Mann's was $1,500, the others $1,000 each. But 
even so the expenses of each year increased the indebtedness 
of the College. Appeals for aid were made to wealthy men in 
New York and Boston. The debt was said to be about twenty 
or twenty-five thousand dollars. There was a disposition to 
stand by Horace Mann. Delegations came to investigate the 
real condition of things. They could find out nothing. The 
indebtedness was a bottomless pit. Merrifield's confusion had 
left no data on which to found an estimate. Meantime, out- 
side matters dragged slowly. Scholarships were not in demand 

1 Article of J. B. Weston, D. D., in Antioch College Bulletin, Vol. VI, No. 4. 



196 THE CHRISTIAN DENOMINATION 

as expected. People were not rushing in to push up the prices 
of lots on which hopes of speculation had been built. The 
boom began to subside. Lots that had been sold were not paid 
for. The notes that Judge Mills held were uncollectable, the 
lots came tumbling back upon his hands unpaid for, and the 
properties he had taken elsewhere were unsaleable. The dis- 
appointed ones felt that they had lost the money they had 
never had, and Judge Mills and Antioch College had to bear 
the curses of it all. Such was the experience of the life of 
Antioch College and of Judge Mills and Yellow Springs. The 
College authorities saw that the institution could be carried on 
no longer in that way. They could find out nothing of its 
indebtedness except that it was increasing without resources to 
meet it. Their only way was to acknowledge themselves bank- 
rupt, put their affairs into the hands of a receiver, find out thus 
how they stood, let the school be carried on meantime by Mr. 
Mann and his faculty, and meet their fate as best they could. 
After two years of the settling process the property was sold 
under a foreclosure. It was appraised at $65,000, and was bid 
in by a new corporation for two-thirds that amount. The 
indebtedness of the first corporation was found to be over 
|80,000, every cent of which was paid by the new corporation, 
and Horace Mann continued in his work." 

And yet the College throve. It became famous, partly 
because of its famous president, partly because of it morale. 
In 1855 to 1856 there were three hundred sixty-three students 
in all department; and in 1856 to 1857, five hundred thirty- 
nine; three hundred twenty-one in 1857 to 1858. The last 
named year Rev. J. B. Weston was principal of the 
preparatory department. Money had been solicited both 
among Christians and Unitarians to buy in the college, which 
was knocked off for $40,200, and for the payment of claims 
against the institution, which then passed into control of 
twenty trustees, a close corporation, as against the stock- 
holders' corporation. An endowment of $100,000 was also 



ANTIOCH COLLEGE 197 

provided. The Unitarians furnished most of the money, and 
had twelve members on the board of trustees, giving the Chris- 
tians eight. 1 The total cost of Antioch College for the first 
five years, including running expenses was $206,242.05. 2 
Various expedients were tried to retrieve the disaster, but all 
failed because the necessary cash was not procured. 3 

This chapter of history is painful to all friends of Antioch 
College, and members of the Christian denomination. The 
College has continued its existence on funds provided by Uni- 
tarian friends, up to the present time, and largely without 
patronage of the Christians. However, it should be understood 
that the College charter hinders the school from ever becoming 
sectarian in its teaching. 

The following have been presidents of Antioch for the 
terms indicated: Horace Mann, LL. D., 1852-1859; Thomas 
Hill, D. D., LL. D., 1859-1862 ; Austin Craig, D. D., 1862-1865 
(J. B. Weston, D. D., acting) ; Austin Craig, D. D., 1865-1866; 
George W. Hosmer, D. P., 1866-1873; Edward Orton, M. A., 
Ph. D., 1873; S. C. Derby, M. A. (acting), 1873-1875; C. S. 
Derby, M. A., 1875-1876; J. B. Weston, D. D. (acting), 1876- 
1877; S. C. Derby, M. A., 1877-1881; Rev. O. J. Wait, M. A., 
1882-1883; Daniel A. Long, D. D., LL. D., 1883-1899; W. A. 
Bell, LL. D., 1899-1902; Stephen F. Weston, dean, 1902-1906; 
S. D. Fess, D. D., 1906—. 

Mann, Craig, Weston, Wait, Long and Bell were all mem- 
bers of the Christian denomination. Hill was afterward 
president of Harvard University. Such famous names appear 
on the board of trustees as: H. W. Bellows, Edward E. Hale, 
Robert L. Collyer, Brooke Herford and Hon. J. Warren 
Keifer. 



1 At first the Christians were accorded twelve trustees, the Unitarians 

having 'eight. 2 See Gos. Her., December 8, 1858. 3 See Chris. Pall., 

Vol. XXVI, pp. 218, 249. 282, 332, 357, 408. Gardner, pp. 121, 124, 126, 127. 
216, 217. Minutes A. C. C. 1866, pp. 18, 20. 



198 THE CHRISTIAN DENOMINATION 

UNION CHRISTIAN COLLEGE 

In Indiana an educational revival among the Christians 
resulted in establishing another college. Some parties 
earlier interested in Antioch became thoroughly engaged in 
another project which had profited by the blunder committed 
in the first undertaking. 

Merom, Sullivan County, Ind., was a decaying town in the 
early 50's, because it had lost the county seat. For Merom 
was on the Wabash River, at the western edge of the county — 
a beautiful location, indeed, but off the railroad. In 1856 
Rev. E. W. Humphreys and a gentleman named I. W. Allen, 
incorporated the Merom Bluff Academy, turning the old court- 
house into an academy building. Their school prospered 
finely, and they were instrumental in the educational revival 
before mentioned. Mr. Humphreys broached the subject of a 
denominational school in the Western Indiana Conference 
session of 1858; at which time $11,000 was named as a desir- 
able sum of money to launch such school. The Eastern 
Indiana Conference heartily endorsed the undertaking, and a 
meeting of Indiana conferences in Eel River Chapel, between 
Peru and Logansport, inaugurated the project, setting their 
money aim at $35,000, electing a committee or board of trustees 
to carry forward the enterprise. At that meeting also Rev. 
Abraham Snethen, the famous "barefoot preacher," an evan- 
gelist of remarkable personality and power, suggested the name, 
"Union Christian College." The provisional committee was 
Thomas Kern, N. G. Buff, A. R. Heath, and A. W. Sanford. 

After visiting various locations, the committee chose 
Merom, whose citizens offered $35,000 and Merom Bluff Acad- 
emy. Funds for building and endowment were solicited, the 
shareholder plan being again employed, as in case of Antioch, 
but with safeguards. (The plan still controls the College's 
destiny). There were seven hundred shareholders reported. 
A charter was secured soon after location. 1 

1 Minutes A. C. C. 1866, p. 18. 



UNION CHRISTIAN COLLEGE 199 

Rev. Nicholas Summerbell, then of Des Moines, Iowa, 
was invited to the presidency and accepted in 1860. College 
was immediately begun in the Academy building, continuing 
there until the new edifice was dedicated in December, 1862, 
on the eve of the great Civil War. (The cornerstone had been 
laid in November of 1859.) 

Nicholas Summerbell was born in Westchester County, 
N. Y., March 8, 1816, son of James and Mary Summerbell. 
Left an orphan, the boy was brought up by his grandfather 
Nicholas Summerbell, a weaver by trade, who lived on a farm. 
When fourteen years old young Nicholas went to New York 
City to make his way. After various experiences he became 
a merchant tailor, and was converted while in that occupation. 
He began to preach about 1840, in New Jersey and New 
England, and had a long remarkable career as minister of the 
gospel. He became home missionary in the west, until his 
name was a household word in several states east of the 
Mississippi, as well as in Iowa and farther west. When the 
Civil War broke out Nicholas Summerbell became army chap- 
lain, for the time leaving his college duties. In 1870 he began 
publishing The Christian Pulpit, a monthly magazine, which 
he issued from Cincinnati, Ohio, while he was pastor in that 
city ; and later he became editor of the Herald of Gospel Liberty 
and publishing agent of The Christian Publishing Association, 
extricating it from serious debt. He served the denomination 
in many capacities and with singular fidelity and ability. 
Authorship was natural with him. Being a man of strong 
character and commanding personality, he carried great 
influence. 

As first president of Union Christian College, Dr. Summer- 
bell put it on good financial footing, gave it an excellent repu- 
tation, and left it with a large attendance of students. His 
own son, Joseph J. Summerbell, was the first graduate, and 
has shed luster on his alma mater for many years. He became 
instructor in the College, and a preacher of the gospel. Later 



200 THE CHRISTIAN DENOMINATION 

he shared in his father's literary labors, and came into great 
prominence in denominational affairs. At Yellow Springs, 
Ohio, in 1889, Nicholas Summerbell died, mourned by thou- 
sands. 

The College had a hard struggle for existence, but at 
various times endowments have been secured, enabling it to 
continue a work of untold value to the denomination. More 
of its history will be given in a subsequent chapter. 1 Rev. 
A. R. Heath, of Covington, Ind., is credited with having made 
very great sacrifice, perhaps greater than most others, in 
behalf of this school. 

MEADVILLE THEOLOGICAL SCHOOL 

We have adverted to agitation, before and during the 
Christian General Convention of 1850, for a theological school. 
Biblical departments had been established at both Antioch and 
Union Christian Colleges; but still a "school of the prophets" 
was deemed needful. As early as 1827 Rev. Simon Clough, 
of New York, proposed that Unitarians and Christians should 
unite in establishing a theological school, preferably in the 
historic Hudson River valley. But nothing came of that sug- 
gestion. In 1843 some influential Christians co-operated with 
some wealthy Unitarians in founding Meadville Theological 
School at Meadville, Pa. H. J. Huidekoper, a native of 
Holland and a man of excellent Christian character, who 
became indentified with the Unitarians in Meadville, invested 
largely, and was really the founder of the School. But his 
son, Rev. Frederick Huidekoper, was the guiding spirit for 
several years. Most of the money came from Unitarian 
sources, but a majority of early students from among the 
Christians. In 1844, the year the School was opened, Rev. 
Joseph Badger was elected a trustee and member of the visiting 
committee, serving until his death. Rev. David Millard was 
elected to a professorship of Biblical antiquities and sacred 

1 See Our Work, Vol. I, No. 1, p. 2 ff. H. G. L., June 6, 1874. 



CHRISTIAN BIBLICAL INSTITUTE 201 

geography, which he held for twenty years. 1 Still later Rev. 
Austin Craig became a member of the faculty, lecturing on 
Biblical topics, filling his position with marked success. Sev- 
eral eminent ministers of the Christians, some of them still in 
active service, were trained at Meadville. And yet the 
affiliation was never satisfactory to the Christians and was 
finally abandoned. 2 

CHRISTIAN BIBLICAL INSTITUTE 

Away back in 1857 Rev. Daniel P. Pike reported a fund of 
1387.62 gathered for a Biblical School which it was hoped to 
establish at Andover Center, N. H. 3 Rev. Oliver Barr had 
been canvassing for funds, with good success, to endow a 
Biblical department in Antioch College, when his career was 
cut short by a terrible railroad accident in the East. The 
project of a Biblical school languished for years, but was 
revived at the American Christian Convention held at Marshall, 
Mich., in 1866. Several men in the New York Eastern Con- 
ference bestirred themselves and secured a charter in 1868. 
Money was solicited by the note plan and others, and when 
|20,000 had been obtained, the school was opened October 6, 
1869, in Foreman Hall, Starkey Seminary, Eddytown (now 
Lakemont), N. Y. Rev. Austin Craig was invited to the 
presidency and accepted, being the whole faculty at first. He 
was beyond question the greatest man raised up in the denom- 
ination. 

Austin Craig was born in 1824, in Peapack, N. J., son of 
Moses and Rachel Carhart Craig. The senior Craig had been 
a teacher, a merchant, and was a large farmer in 1828. He 
had twice served with honor in the New Jersey state senate. 
Austin was very religious, and joined the Presbyterian church 

1 To perfect himself for the position, he traveled in the Orient. See Travels 
in Egypt, Arabia Petrsea, and the Holy Land, by David Millard. 1843. H. 
Ludwig, New York. Third edition, 1847. 2 Chris. Her., Vol. II, p. 127. Chris. 

Pall., Vol. XIII, pp. 19, 80, 285, 340; Vol. XV, pp. 29, 81, 84, 226. Also 
Memoir of Rev. Joseph Badger, passim ; Life and Writings of David Millard, 
passim : Life and Writings of H. Y. Rush, D. D., Chap. III. 3 H. G. L., 

April 23, 1857 



202 THE CHRISTIAN DENOMINATION 

in his thirteenth year immediately following his conversion. 
At the age of sixteen he entered Lafayette College, Easton, Pa., 
spending four years there and receiving both B. A. and M. A. 
degrees. Part of his college career was during the exciting 
days of "Millerism." Young Craig preached his first regular 
sermon in 1843 in his father's house. Next year the New 
Jersey Conference licensed him, ordaining him in 1845. He 
was always a great student and omniverous reader, gifted with 
a most tenacious memory, aided by splendid judgment and 
logical faculty. Craig's address before the New Jersey Con- 
ference in 1850 was a remarkable production for a young man 
of twenty-six years. Horace Greeley welcomed it to the New 
York Tribune, and it was printed in pamphlet form, widely 
read and discussed. 

Dr. Craig was acquainted with all branches of learning, 
was a splendid Greek scholar, and the peer of the best 
Hebraists in the country. As a Bible scholar he was inde- 
pendent and acute, a master of exegesis. 

His most fruitful pastorate was at Blooming Grove, N. Y., 
where he had opportunity to pursue his studies and mature his 
thoughts. He became acquainted with men like E. E. Hale, 
H. W. Bellows, H. W. Beecher, General Garfield, Horace Mann, 
Theodore Parker, and Bishop McQuaid (Catholic). By 
Horace Mann's influence Craig became a professor at Antioch, 
later being president of the College, succeeding Thomas 
Hill. During his Blooming Grove pastorate and his connec- 
tion with Antioch he was a regular lecturer at Meadville 
Theological School, where his service continued until 1869. 
In this year he became first president of the Christian Biblical 
Institute. He was chosen a member of the American Com- 
mittee to revise the Bible, because of his scholarship in Greek 
and Hebrew. 

At the zenith of his power and usefulness he was seized 
with mortal illness and died suddenly, August 27, 1881. Due 
honor has never been accorded this man; but his greatness 



LE GRAND CHRISTIAN INSTITUTE 203 

was recognized by his compeers of all denominations. There 
are men still living who manifest in their work the influence 
and teaching of Austin Craig. No man's impress is so visible 
as his in the Christian Biblical Institute, even at the present 
day. 

At intervals funds were raised to enlarge the Institute's 
endowment, and with rigid economy all bills were met. 
Finally, in 1872, the board of trustees decided to seek a per- 
manent location, and had several to select from, eventually 
choosing Stanfordville, Dutchess County, N. Y., on the railroad 
east of Poughkeepsie. 

Back in 1816 a boy named David Clark was much im- 
pressed by the preaching of Rev. Levi Hathaway, a noted 
evangelist among the early Christians in New England, who 
held service near the Clark residence in eastern Connecticut. 
Many years later, when Clark lived in Hartford, had amassed 
ample means, and had thoroughly devoted himself to Christian 
beneficence, he began to think how he might aid impecunious 
students studying for the ministry. His attention was called 
to the Christian Biblical Institute which he visited in 1872 
by invitation. There he found need for his benevolent help, 
and chiefly through his agency Stanfordville was made the 
seat of the Institute, provided with a main building, a dor- 
mitory, a president's mansion, and a small farm. No one can 
measure the worth to the denomination of the benefactions of 
Hon. David Clark. 

Some very strong men have been connected with the 
faculty, including R. J. Wright, Warren Hathaway, Isaac 
C. Goff, and others, besides Drs. Craig and Weston, former 
Presidents. Dr. Weston is now in his ninetieth year, a man 
of ripe and rich scholarship. 

LE GRAND CHRISTIAN INSTITUTE 

The idea of a college for the state of Iowa was born of a 
conversation between Rev. J. P. Watson and Rev. D. M. Lines. 



204 THE CHRISTIAN DENOMINATION 

held at the railroad station in Belvidere, 111., when the latter 
proposed to the former that they go to the new country of 
Iowa and there establish a Christian school. 1 Both went to 
Iowa, Watson locating at Marshalltown, and Lines going a 
little farther east to Le Grand. Watson hoped to gather 
several small country churches into one in Marshalltown, and 
then build a school there. He was disappointed; and then 
turned attention to Le Grand. He went to the Iowa Central 
Conference with his school project, and that body resolved to 
establish a school, appointing a committee on location. The 
committee found the people of Le Grand and vicinity ripe for 
just such an undertaking, and chose to locate there. This 
town is located on the beautiful rolling prairie east of Mar- 
shalltown, and near the noted Le Grand limestone quarries, 
whence came the group of Le Grand fossils now reposing in 
the Smithsonian Institution at Washington, D. C. Repre- 
sentative citizens were called together in mass meeting to con- 
sider the project. The result was founding of Le Grand 
Christian Institute in 1865, with Rev. D. M. Lines as principal 
and his wife as assistant, with a combined salary of seventy-five 
dollars per month. The townspeople, by committee, chose a 
board of trustees of fifteen members, who secured a twenty-five- 
year charter for the Institute, in April, 1865, a little later 
turning over control to the Iowa Central Christian Conference, 
which, in turn, transferred the school to the Iowa State Chris- 
tian Conference. 2 

Actual school operations in the academical department 
began in October of the same year, sessions being held in the 
Christian Church building, and there continuing until Septem- 
ber, 1867, under Mr. Lines. Meantime the first Institute 
building was erected, forty by sixty feet, two stories high, with 
seven rooms and a chapel, in which sessions began in Septem- 
ber, under the principalship of Mrs. Josephine Guthrie. In 

1 H. G. L., October 23, 1890. 2 Most of the material for this sketch was 

furnished by Rev. J. W. Piper, President E. C. Kerr, and Rev. J. W. Fortner. 



LE GRAND CHRISTIAN INSTITUTE 205 

constructing the building the citizens made "bees" and hauled 
all building material free. Some donated money and labor. The 
property valuation of the Institute was then $10,000, with 
$13,000 endowment. Rev. O. A. Roberts was elected principal 
in 1868. Patronage was good, and scholarship was main- 
tained at high grade. Then progress was hampered by 
financial troubles, which caused suspension of Institute sessions 
from 1870 to 1873, in the hope that funds might be secured to 
meet obligations due. As elsewhere, the trouble grew out of 
endowment notes, on large part of which nothing but a little 
interest was realized. In 1873 Rev. F. R. Wade was made 
principal for one year, with an assistant; but he closed the 
school before the year was out. Friends rallied for a deter- 
mined effort, enabling Prof. Charles Ellison to finish out the 
school year, and he retained his position two years longer. 
Rev. J. Q. Evans followed Prof. Ellison, it being stipulated 
that whatever was received on endowment notes and for tuition 
should constitute his salary. Successful work was done until 
1878. 

Rev. J. Q. Evans and Rev. William Bagley, financial agents 
of the school, had undertaken to place $5,000 of cash and good 
pledges, toward a new building, in the treasurer's hands not 
later than May 1, 1878. On the strength of their promise, 
plans and specifications for a students' home were adopted in 
March, the estimated cost of the building to be about $8,000, 
and work to be begun May 1, if Evans and Bagley fulfilled 
their purpose. The money was in hand on the date set, and 
building operations began at once. Rev. Nicholas Summer- 
bell delivered the address when the cornerstone was laid, 
in June, 1878. A building forty by one hundred feet, with 
basement and three stories above, was commenced. This new 
edifice was built to connect onto the east end of the old one, 
No room was left suitable for school sessions, and another 
interregnum followed, the chief struggle being to complete the 
new edifice. 



206 THE CHRISTIAN DENOMINATION 

By those best acquainted with its history, S. T. and 
Harriet Coate are regarded as the real founders of the school, 
on account of their large sacrifices for it; and doubtless much 
credit should be given to them. But many another nameless 
and forgotten friend was worthy of mention. 

WEAUBLEAU CHRISTIAN INSTITUTE 

In the late sixties there was, in Hickory County, Missouri, 
a "lone prairie" which is to-day the site of a thriving town and 
college. A sparsely settled community occupied that locality. 
The people became interested in education, and on New Year's 
day, 1868, decided to build a two-story brick building on the 
prairie, named Weaubleau, the upper story for church pur- 
poses, the lower for an academy, controlled by the Christians. 
A charter was obtained in 1869. In October, 1871, school 
began sessions in the building, and there made its home for 
twenty years. The moving spirit in this enterprise was Rev. 
John Whitaker, a minister of the Christian denomination, who 
had received his education in Union Christian College. He 
was organizer and pastor of the church, and was made prin- 
cipal of the school. 

In those early days no railroad passed within forty miles 
of Weaubleau, and the nearest post-office was five miles away. 
Kansas City was distant one hundred thirty-five miles. Per- 
force patronage of the academy was local. The community 
itself was pleasant, and the prairie's elevation — nine hundred 
feet above sea level — insured healthfulness. A few years after 
the school was founded the Frisco railroad was built through 
the community, and a small town sprang up, its inhabitants 
prospered, good public buildings were erected, and one thou- 
sand people to-day enjoy advantages of modern town life. 

John Whitaker was born in Ohio, in 1842, his parents 
moving to Iowa when he was very young, and later to Missouri, 
where he lived nearly all his life after his sixteenth year. 
In its second year he entered Union Christian College, 



GRAHAM INSTITUTE 207 

but left and enlisted in the army at the breaking out of the 
Civil War, serving first in the Missouri mounted militia, and 
later in the 21st Indiana heavy artillery. He was in service 
almost continually until Lee's surrender. When mustered out 
of service, he returned and completed his college course at 
Merom, and then went to Missouri. He began to preach and 
was ordained to the ministry in 1863, becoming pastor of the 
country church mentioned early in the above sketch of the 
College. His marriage to Miss Emiline Earnest occurred in 
1866. John Whitaker was gifted with diverse talents, but did 
his great work as an educator. His students received a 
peculiar inspiration from him, and many of them became 
prominent in school circles, as principals or superintendents of 
schools. Mr. Whitaker also served three terms in the state 
legislature, his last election being by the largest majority ever 
given to a candidate in Hickory County. His genius for 
business was remarkable, and he might have become a wealthy 
man, had he not been very liberal in his bestowal of his means. 
The College greatly benefitted by his executive talent. At the 
time of his death, in 1910, he was president of the Erownington 
State Bank, and Supervisor of the Census in his congressional 
district. In addition to all this Dr. Whitaker displayed con- 
siderable talent as platform lecturer and as an author, some 
of his literary work exhibiting talent of the first order. Prob- 
bly no man did so much to establish the cause of the Christians 
in Missouri as did he. 

GRAHAM INSTITUTE 

Like several other Institutes, whose history we are tracing, 
this one ultimately became a college. The North Carolina and 
Virginia Conference had taken hold of Rev. J. R. Holt's private 
school, in 1849, determined to make a conference or church 
institution of it. At Graham, N. C, a two-story brick building 
was erected, and Mr. Holt was retained in charge of the school, 
which formally opened as "Graham Institute" in July, 1852, 



208 THE CHRISTIAN DENOMINATION 

remaining until 1857. The last named year "Graham College" 
was chartered as a co-educational school by legislative enact- 
ment, when Rev. W. H. Doherty, of Antioch College, Ohio, was 
called to the presidency. Another forward step occurred in 
1858. The General Convention (South) assumed charge of 
the College, choosing a board of trustees for it, and planning 
to increase its stock to f 4,000. Pronounced success attended 
the College until Civil War times. A small debt was hanging 
over it, and the trustees, to satisfy that claim, sold the entire 
property, investing the residue in Confederate bonds. When 
the War ended the bonds were worthless, and Graham College 
was no longer in existence. 

Several men of great ability and worth to the Christians 
attended Graham Institute in Mr. Holt's day. He is even 
spoken of as real founder of Elon College. 1 After quitting 
Graham Institute, Mr. Holt became principal of an academy 
in Chatham County, and then of an academy in Randolph 
County, N. C. His worth as an educator seems never to have 
been fairly appreciated. Just before his death, he and other 
members of a committee were planning to make Shiloh Acad- 
emy, scene of his last labors, a school of the Deep River 
Christian Conference. 

GRAHAM COLLEGE 

From 1861 to 1869 the Graham College property was a 
tobacco warehouse. Rev. W. S. Long, an educator of 
excellent success and ability, opened a private school in 
Graham town, which was greatly prospered. The prosperity 
demanded larger quarters, and Dr. Long purchased the old 
Graham College property, renovated it, and moved his school 
to it. Success continued. Rev. D. A. Long also a 
successful educator, was associated with his brother in the 
College, and about 1875 bought the institution, and obtained 
a charter for it under caption of "Graham Normal College." 

1 Chris. Sun, January 25, 1911. 



TWO NEW ENGLAND INSTITUTES 209 

Here lie continued until 1883, seeing his school growing and 
widening its influence. Then he accepted the presidency of 
Antioch College. How the present Eton College grew out of 
this school is subject for a later chapter. 

NEW ENGLAND CHRISTIAN LITERARY INSTITUTE 

For this Institute a long and determined fight was made 
by Christians in New England, as many hopes were bound up 
with its success or failure. In February, 1857, the New 
England Christian Literary Institute was formally opened, at 
Andover, N. H., a small town among the hills a few miles north- 
west of Franklin. A considerable number of prominent lay- 
men and ministers composed its board of trustees, Hon. Samuel 
Butterfield, of Concord, being President. J. Wesley Simonds, 
M. A., thoroughly competent and favorably known, was head 
master, assisted by seven other instructors. Nearly one hun- 
dred pupils enrolled the first session, and in all respects except 
finances prosperity seemed assured. But the money end 
dragged. The Merrimack Conference, foster-parent of the 
Andover school, labored to rid it of debt about 1859 ; and when 
Rev. J. W. Haley became head in 1860, he urged raising endow- 
ment funds. That expedient was tried and realized something 
more than $5,000 under Rev. Thomas Bartlett's administration. 
As funds were utterly inadequate, Andover Institute had to 
bow to the inevitable and suspend, late in the year 1865. 

WOLFEBORO CHRISTIAN INSTITUTE 

About this time a plan was executed which practically 
saved all that was salvable of the Andover school. There was 
in Wolfeboro, on beautiful Winnipesaukee Lake, a defunct 
school called "Wolfeborough and Tuftonborough Academy," a 
building for which the citizens of those towns erected in 1820. 
It, too, had failed for lack of endowment, leaving the building 
idle for many years. About 1865 someone began to talk of 
moving the Andover school to Wolfeboro to utilize the old 



210 THE CHRISTIAN DENOMINATION 

Academy property. Accordingly when the New England 
Christian Convention and its co-ordinate organizations met in 
1866, a plan was sprung : Convention recommended removal to 
Wolfeboro, and application of funds belonging to the Andover 
school toward endowment for a merged school to be known as 
"Wolfeboro Christian Institute." The Educational Society 
(one of the co-ordinate bodies of the Convention) leased the 
old Academy property, repaired the building, and opened school 
in 1866 under Principal E. F. Moulton. Unfortunately divis- 
ion of sentiment about Institute management existed in the 
town and board of trustees, and meddlers interfered with its 
management. In 1870 J. W. Simonds, once at the head of 
Andover Institute, was engaged, the management was re-organ- 
ized, and success attended the school. 

The trustees carefully considered all conditions and the 
Institute's welfare in 1873, finally voting to remove from Wolfe- 
boro. A debt of |5,000 confronted the Educational Society 
in 1870. An effort was made to clear that off and raise 
$20,000 endowment. Debt and unpleasantness over the school 
evidently tipped the balance for removal. Hence it went back 
to Andover in 1874, and has since been known as Proctor 
Academy. Attendance was good in the new location, but the 
Academy never escaped its financial difficulties while under 
control of the Christians. About 1879 a proposition to sell 
was made to the Educational Society, and eventually Proctor 
Academy was purchased by Unitarians, provided with com- 
modious buildings, and adequately endowed. To-day the 
Academy prospers and has a good constituency. Thus ended 
the very determined struggle in New England to plant and 
maintain a school. Nothing was lacking except endowment. 

STARKEY SEMINARY 

When Prof. Chadwick assumed charge of the Seminary in 
1847, a most discouraging task confronted him. He was him- 
self a man of splendid training and scholarly tastes, a graduate 



STARKEY SEMINARY 211 

of Bowdoin College and Bangor Theological Seminary. He 
faced this situation: The buildings were dilapidated, students 
had decreased till but few were left, the institution had but 
little equipment, the external appearance of the school was 
very uninviting; add to this a lack of funds and an existing 
debt, and one may imagine what a task was before the new 
principal. But without wavering he set himself to work. A 
charter was secured in 1848, and thenceforward the Seminary 
was under care of the regents of the New York State Univer- 
sity, eligible to receive public funds for educational purposes. 
Prof. Chadwick's energetic administration soon provided an 
able faculty, raised the standard of instruction, increased the 
list of students to about three hundred, drawing them from 
Canada, New England, Pennsylvania, Michigan, Kentucky, 
Indiana, as well as New York ; the library had twelve hundred 
volumes; and discipline and morale improved very greatly. 
All this improvement meant good backing from friends of the 
institution and the board of trustees. Mrs. Chadwick is said 
to have added very much to Starkey's success. In teaching 
ability she was her husband's peer. The years of Prof. Chad- 
wick's administration were fruitful in sending out men and 
women who reached high stations and filled capable spheres of 
life. ' 

In the fall of 1861 Prof. O. F. Ingoldsby assumed charge. 
He had already spent five years in the school as student and 
teacher. He had largely imbibed Prof. Chadwick's spirit, and 
to that is probably due much of his success, for his administra- 
tion was eminently successful, although he began his labors 
just at the outbreak of the Civil War. 

Attendance upon sessions was not what it had been prior 
to war times, but Prof. Ingoldsby became very popular, and 
students overcrowded his school. By permission of the trus- 
tees, he undertook to raise money for another building, securing 
eight thousand dollars in sixty days. Construction of a new 
building began at once, and in December, 1866, Hathaway Hall, 



212 THE CHRISTIAN DENOMINATION 

so named for Elisha Hathaway, of Bristol, R. I., was opened 
for use as a ladies' dormitory. Much labor and money were 
still required to complete the new dormitory and put other 
buildings and the grounds in proper condition. Old students 
know very well how much Prof. Ingoldby's services were worth 
to Star key and the denomination. Prof. B. F. McHenry and 
Prof. R. D. Evans upheld the high standard set by their prede- 
cessors, the latter closing his term of service in 1878, when 
Prof. Ingoldsby again became head of the Seminary. The 
Christians of New York have had reason to congratulate them- 
selves upon Starkey's good record, and the years just reviewed 
are recalled as the halcyon days of Starkey Seminary. In a 
later chapter more will be said of the enlarged school. 

OTHER SCHOOLS 

Holy Neck Female Seminary, located near a church of that 
name in Nansemond County, Virginia, in 1853, was established 
through the instrumentality of Rev. W. B. Wellons, of the 
Eastern Virginia Conference, who had previously conducted a 
school for young ladies in Suffolk, Virginia, in his home. At 
a conference held the year named, Mr. Wellons advocated 
establishing a school for young ladies, and subscriptions were 
taken to the amount of two thousand dollars. For several 
years the Seminary seems to have continued, and then it drop- 
ped out of sight. 

In New England, located at Middleboro, Massachusetts, 
was a private school, founded in 1854, generally considered as 
a denominational institution, being owned by Amos H. Eaton, 
of Middleboro, and Rev. H. M. Eaton, of Providence, Rhode 
Island. It was advertised in denominational periodicals and 
received the backing of the brotherhood, so far as moral influ- 
ence and patronage were concerned. 

In the minutes of the American Christian Convention for 
1866, and in current periodicals for the year, occurs the name 
of a school called Red Creek Academy, located at a place of 



OTHER SCHOOLS 213 

that name in New York state. This school also received 
patronage from the Christians, and its principal was ex-officio 
member of the American Christian Convention. Doubtless 
other schools had a loose connection with the Christians, 
receiving both their moral support and patronage of their 
youth. Of Suffolk Collegiate Institute, at Suffolk, Virginia, 
more will be said in a following chapter, since its history lies 
mostly in a period treated of later. The year book for 1879 
advertises Quaker Street Institute, at Quaker Street, N. Y., a 
school that sought patronage like many another of similar 
character. 

Looking back one admires the character and consecration 
of those men and women who established early institutions of 
learning, or made heroic sacrifices to that end. Educationally 
they were strong and capable, holding first-class rank as edu- 
cators, maintaining a high standard of excellence in instruc- 
tion, and had sufficient money been behind their enterprises, 
marked success would have followed. This chapter has clearly 
revealed the fruits of the early revival of education among 
the Christians. Struggles and sacrifices there were in abun- 
dance, mistakes were plentiful, but educational work was begun 
that proved both permanent and highly beneficial. Denomi- 
national development was rapid during those years. 



214 THE CHRISTIAN DENOMINATION 

SOURCES FOR CHAPTER IX 

Printed Minutes of the American Christian Convention for 1866 
and 1890. 

Printed Minutes of the Rhode Island and Massachusetts Conference 
for 1875. 

Printed Minutes of the New England Christian Convention for 1866, 
1868 and 1875. 

Christian Almanac for 1860, 1875 and 1877. 

Herald of Gospel Liberty, February 19, 1852; March 12, and April 
23, 1857 ; December 8, 1858 ; September 1, 1887. 

Christian Palladium, Vols. XIII, XV, XIX, XXVI. 

Gospel Herald, Vol. II. 

Lives of Christian Ministers, by P. J. Kernodle, M. A., referred to 
in previous chapters. 

-Memoir of Rev. Joseph Badger, by E. G. Holland, referred to in a 
previous chapter. 

The autobiography of Elder Matthew Gardner, edited by N. Sum- 
merbell, D. D. The Christian Publishing Association, Dayton, Ohio, 1874. 

Memoir of Rev. David Millard, by his son, D. E. Millard. The Chris- 
tian Publishing Association, Dayton, Ohio, 1874. 

History of the Christian Church, by N. Summerbell, D. D. 

Horace Mann, Educator, Patriot and Reformer, by George Allen 
Hubbell, Ph. D. William F. Fell Co., Philadelphia, 1910. 



CHAPTER X 



CHAPTEK X 

Christian General Convention — Other Conventions — 
Journalism 

1850-1877 

WE HAVE already studied the quadrennial session of the 
Christian General Convention of 1850, and its enlarged 
organization and plans. Here we continue that 
body's history. During the quadrennium following 1850, 
Antioch College became a reality, and proved a great denomi- 
national stimulus, bringing the denomination into considerable 
prominence in the country. Therefore, when the Convention 
met in Christian Chapel, Longworth Street, Cincinnati, in 1854, 
it was still under impulse of the Marion, N. Y., gathering of 
four years previous, and the flush of the college project 
achieved. A thoroughly representative body of ministers and 
laymen gathered at Cincinnati, to forward the cause, nearly 
six hundred voting members being present. The whole assem- 
bly felt that grave questions were impending, and perhaps 
no session of the Convention before or since has been under 
like tension. Already disquieting rumors and some prejudice 
had arisen regarding the president and administration of 
Antioch College. Some were disappointed that a hoped-for 
theological department could not be added to Antioch, while 
others felt considerable relief that the needed school of the 
prophets was not located there; the general feeling was that 
a theological school must be had, and yet many able men did 
not favor special theological training. The alliance of Chris- 
tians with Unitarians at Meadville Theological School was not 
hailed with acclamation, and even when Kev. Dr. R. P. Steb- 
bins, the scholarly Christian president of that School affiliated 
himself with the Christians, he was not received with open 



218 THE CHRISTIAN DENOMINATION 

arms. When the Convention at Cincinnati was organized 
for business and Dr. Stebbins was made president, that action 
disquieted not a few. It is easy to see how the educational 
question was involved, and why much anxiety had been 
awakened. 

The slavery question was agitating the whole country. 
Northern conferences and periodicals had been outspoken in 
condemnation of slaveholding, and the southern organ had 
made rejoinder in spirited manner, although southern con- 
ference sentiment was expressed in rather more temperate 
language. 

Clay's compromise plan of 1850, and the Kansas-Nebraska 
controversy in 1854 had inflamed moral sentiment in the North 
to almost unendurable heat. When the Christian General 
Convention gathered, its members could not do otherwise than 
manifest popular agitation and sentiment. These in brief 
were reasons for that unusual tension under which the Cin- 
cinnati convention labored. Printed reports of remarks and 
debates as business proceeded are exceedingly interesting. 

The Christian Book Association met contemporaneously 
with the Convention, members of one organization being also 
members of the other. Convention considered these subjects . 
temperance, anti-slavery, peace, religious liberty, Sabbath ob- 
servance, tobacco use, pauperism and crime, woman's rights, 
need of a Biblical school and more Sunday-schools. 

Like the previous quadrennial session, this one saw neces- 
sity for organized missionary effort, and it elected a Board of 
Missions, 1 to care for the "Foreign and Domestic Missions of 
the Church;" but that Board was dilatory in organizing and 
failed to accomplish anything of moment. Of course it had 
nothing to work with. 

A resolution passed the Convention raising a committee 

1 1. C. Goff, New Jersey ; E. Fay, New York ; E. Edmunds, Massachusetts ; 
N. S'ummerbell, Ohio ; Thomas Henry, Canada ; M. Kidder, Vermont ; S. S. 
Kimball. Illinois. 



CHRISTIAN GENERAL CONVENTION 219 

of ten to report at the next Convention on a "Biblical School." 
That question was eased off for the time being. 

But when the committee of three, A. L. McKinney, Philetus 
Roberts and W. B. Wellons, that had been considering slavery, 
offered majority and minority reports, a crisis was reached in 
Convention. Two northern men and one southern composed 
the committee. The majority report was read, declaring 
slavery an infringement of human rights, which should by all 
honorable means be stopped from spreading into territory 
where it did not then exist. As for slaveholding brethren in 
the South, no radical measure was recommended; but they 
were earnestly desired to retreat from their position concern- 
ing enslavement of human beings. At once debate was pre- 
cipitated, and amendments were offered. Rev. W. B. Wellons, 
the southern member, offered his minority report, and was 
briefly heard in its behalf. He assumed the denominational 
position, individual liberty and right of private judgment, 
insisting that the South had a right to manage her own 
domestic institutions. Further amendment of the majority 
report was offered, making it still more offensive, demanding 
that slavery and its supporters should be disfellowshiped. 
Bearing, of Michigan, explained that he was instructed to offer 
such a resolution, and that his conference would not hold 
representation in a body that had pro-slavery representatives. 
Several other delegates said their conferences held a like pur- 
pose. A resolution was offered declaring the Fugitive Slave 
Law contrary to Biblical teaching, and demanding repeal of 
the Missouri Compromise. Then Wellons arose, declaring that 
his further participation in the Convention seemed undesired, 
and that he would withdraw on behalf of his constituency. 
He left the room, and others with him. Debate was shut off 
by the presiding officer, the motion put, and the majority report 
carried. Thus the denomination was cleft, and each section 
went its own way for nearly forty years. A considerable 
portion of the Convention's members felt that action had been 



220 THE CHRISTIAN DENOMINATION 

too precipitate, and that the language used in the resolution 
and debate were needlessly severe; but that the moral issue 
itself demanded positive action against slavery. 

For several years slavery and the Cincinnati convention's 
action were discussed in denominational periodicals and in 
conferences, engendering further bitterness between the 
northern and southern sections, and in 1856 the churches South 
virtually became a separate denomination, re-organizing with 
closer fellowship for mutual preservation. 

In 1858 the Christian General Convention convened in 
Clinton Hall, New York City. For sevaral years the Chris- 
tians had prospered in the metropolis, and strong men had been 
leading. The time was auspicious for a convention in New 
York, and many interests needing care were located eastward. 
Attendance was not large, but important matters came from 
committees to the Convention. How to redeem Antioch was 
earnestly discussed; but no satisfactory solution was found. 
One delegate had in mind publication of a Sunday-school 
paper, and its establishment was recommended by Convention. 
Consolidation of all denominational periodicals into one was 
recommended, together with formation of a stock company 
publishing association for all the denomination. A commit- 
tee was chosen to secure a charter for such an association. 
Hitherto the Convention had acted as a voluntary deliberative 
body without constitution ; but matters had arisen showing the 
wisdom of complete organization, and during this Convention a 
form of constitution and by-laws was reported and adopted — 
a long step in advance. 

Medway, a charming country village near the foot of the 
Catskill Mountains in New York, entertained the United 
States Quadrennial Christian Convention in 1862. There a 
committee of fifteen was appointed to negotiate for publica- 
tion of a "central" denominational organ to be secured as soon 
as practicable ; and Convention furthermore recommended that 
the Christian General Book Association place its property at 



CHKISTIAN GENEKAL CONVENTION 221 

the disposal of a new incorporated body planned by a "Central 
Convention" for publication of that central organ. This 
action indicated strong demand for an organ of denominational 
scope and circulation, with a publishing establishment for de- 
nominational headquarters for such business. Educational 
matters were still a live theme, and this Convention was keenly 
awake to Antioch's struggles. 

Forty conferences had representation when, at Marshall, 
Mich., the quadrennial of 1866 convened. This Convention 
was reported in metropolitan papers, and greetings were 
received from the governor. A business committee reported 
ten items of business for consideration, with resolutions to be 
offered concerning eight of them. 

A Sunday-school paper, The Sunday School Herald, had 
been started in 1865, and its success was hailed with gratifica- 
tion. 1 Failure actually to launch the theological school 
project prompted this Convention to appoint a committee of 
nine, three from New England, three from the Central states 
and three from the West, to locate a Biblical school and raise 
an endowment. Before Convention adjourned this committee 
voted to locate the Biblical school in New York state ; adopted 
a form of subscription blank; chose a committee really to 
establish the school; selected fifteen persons as its first board 
of trustees ; and called upon each of the forty conferences rep- 
resented in Convention to pledge one thousand dollars or the 
expense of a thorough conference canvass. Twenty-two con- 
ferences quickly responded guaranteeing expenses of canvass. 
The Christian Biblical Institute was really born at Marshall, 
Michigan. The most ambitious plan was for the Convention 
to organize a National Sunday-school Association, with auxil- 
iary state associations — a plan that never matured, however. 

To secure better organization the constitution of 1858 was 

1 Star in the East, published weekly by Rev. H. P. Guilford, Haverhill, Mass., 
had considerable circulation among the Christians. 



222 THE CHRISTIAN DENOMINATION 

revised, and henceforth the body became "The American Chris- 
tian Convention." Various enterprises and denominational 
organizations were grouped in departments: missionary, edu- 
cational, publishing, Sabbath-school and treasury; each de- 
partment to be supervised by a secretary, and the secretaries 
to form an Executive Board for the Convention. This plan 
is still in operation and increasingly effective. 1 

During this Marshall Convention two thousand five hun- 
dred dollars were raised for benevolent purposes. No session 
of the Convention ever took more important actions than that 
of 1866, which must stand out prominently in any true history 
of the Christians' movement. 

Since about 1820 the Christians have been an international 
body. In token thereof the Convention of 1870 went to 
Oshawa, Canada, on the north shore of Lake Ontario. This 
was the twenty-third General Convention, and eleventh quad- 
rennial convention of the Christians in America. A large 
number of delegates attended. It was voted to raise one 
hundred thousand dollars by apportionment for a church 
extension fund. The committee chosen in 1866 and empowered 
to establish the Christian Biblical Institute reported that 
school in its second year, with $37,810.50 real estate, cash, 
bonds and notes, secured for endowment. Providing a first- 
class publishing house was regarded as perhaps the chief busi- 
ness before Convention. One hundred forty-nine ministers, 
thirty-six laymen, and thirty-seven laywomen were reported 
as members of this Convention. New departures were: a 
Board of Ministerial Education designed to help worthy per- 
sons to secure a theological training in Christian Biblical 
Institute or other approved schools, and the Christian Minis- 
ters' Life Assurance Association. Neither existed long or 

1 The first executive board was composed of D. P. Pike, Massachusetts. 
President ; N. Summerbell, Ohio, Secretary ; L. Coffin, New York, Treasurer : 
D. E. Millard, Michigan, Secretary of Missions ; J. W. Haley, Massachusetts, 
Secretary of Education ; I. C. Goff, Illinois, Secretary of Publishing. 



DEDICATING THE BIBLICAL INSTITUTE 223 

accomplished much. 1 The new plans launched were 
rather more than could be put into effect within a quad- 
rennium. 

An extra session was called at Troy, Ohio, June, 1872, at 
which provision was made for immediately incorporating the 
Convention (the action at Oshawa, Canada, not being legal), 
and a committee reported it practicable and desirable that The 
Christian Publishing Association and American Christian Con- 
vention should be united. A constitution was adopted for the 
"American Christian Church Extension Society," its object 
being to aid in "support of local and itinerant missionaries, 
and in building and redeeming houses of worship," a work now 
conducted by the Mission Department. General offerings for 
church extension and education were ordered. 

DEDICATING THE BIBLICAL INSTITUTE 

Peculiar interest attached to the quadrennial of 1874, 
because it was held at Stanfordville, N. Y., the new seat of 
Christian Biblical Institute, and Convention dedicated the new 
buildings, the munificent gift of Hon. David Clark, of Hartford, 
Conn. Great joy attended the occasion. Many people jour- 
neyed to the little village of Standfordville, lying beautifully 
hill-girt, a few miles northeast of Poughkeepsie, to see the new 
"school of the prophets," and to share in the common joy. 
Other matters, as usual, were carefully canvassed by Conven- 
tion; 6. g., publishing interests occupied a large place. But 
chief interest centered around the dedicatory cermonies of 
October 7, 1874. Across the entrance to the Institute grounds 
stretched a large banner with the word "Christian," and the 
porch, which served as speaker's stand, was decorated with 
flowers and autumn leaves. Before the building out of doors 

1 From October 14, 1870, to September 9, 1874, assessments and donations 
received by the Association amounted to $1,136.50 ; and five death benefits were 
paid. The highest number of ministers paying assessments was 102. — See H. G. 
L., September 19, 1874. A month later the membership was reported as 171. 
Decline came during the next few years. 



224 THE CHRISTIAN DENOMINATION 

sat the audience, a considerable number of carriages and 
wagons being drawn up in a semi-circle round about and 
occupied as vantage points. 

A principal part of the ceremony was an address by Mr. 
Clark, reminiscent of his life, awakened interest in theological 
students, introduction to the Christian Biblical Institute, and 
final accomplishment of his ideal. He formally presented to 
the Board of Trustees a gift deed and keys. 

Rev. Isaac C. Goff, president of the Board, responded to 
Mr. Clark's address, receiving deed and keys. He recounted 
at length Rev. Simon Clough's proposal to Rev. Henry Ware, 
Jr., a Unitarian minister in Boston, that the two denomina- 
tions should unite in founding a theological school in the 
Hudson valley; how Unitarians and Christians co-operated in 
1843 and subsequently in establishing Meadville Theological 
School, and how Rev. David Millard held a professorship there; 
the effort of Rev. Oliver Barr to found a theological department 
in Antioch College; revival of the Biblical school question in 
1856 to 1866; actual opening of that school in 1869; and the 
final location at Stanfordville, where Simon Clough's valuable 
library then reposed in the Institute's custody. 

The dedicatory prayer was offered by Rev. B. S. Batchelor, 
of Massachusetts. Several addresses were made, and in 
answer to an appeal forty-six hundred dollars were subscribed 
for the Institute's benefit. 

Publishing interests occupied much time at this Conven- 
tion, the problem being how to subordinate those interests to 
the Convention itself. 

Enthusiasm from previous quadrennials reached the ses- 
sion of 1878 at Franklin, Ohio. Large and representative 
delegations, both ministers and laymen, journeyed to that 
Ohio town on the Miami River south of Dayton. A novel 
feature of the program was a public conversation on "The 
Mutual Duties of the Ministry and Laity," between Hon. 
David Clark and Rev. Austin Craig. Hitherto attempts to 




u o 

a) a 



+. q a> 






S O) !» 

o ^.^ 



C^ 



«4 = 



O) 



SOUTHERN CHRISTIAN CONVENTION 225 

gather Sunday-school statistics had not met with great success ; 
and even now the Sunday-school Secretary could secure replies 
from only about four hundred twenty schools. However, he 
estimated the whole number of schools at about eight hundred, 
and their total membership at forty-one thousand — great 
advance over preceding periods. 

The constitution was amended, creating a mission board of 
five persons, comprising the Department Secretary as president 
ex-ofiicio, and four others elected by Convention. The Church 
Extension Society was merged in the mission department, and 
Secretaries Watson and Millard rendered encouraging reports. 

The Christian Publishing Association had passed through 
great financial struggles, but conditions were reported better, 
with nine thousand dollars of debts paid. The Sunday-school 
Department was to have assistants from the various confer- 
ences, to help gather statistics and promote organization of 
schools. The Ministers' Life Assurance Association, organized 
at Oshawa in 1870, was re-organized and incorporated under 
Ohio laws in 1878, bearing a new charter name, "The Christian 
Relief Association," with headquarters at Troy, Ohio. Noth- 
ing worth mentioning came of that corporation. 

Readers are reminded how the Convention's history illus- 
trates an old truth concerning co-operation, and how the whole 
cause advanced as the Convention advanced. This central 
body initiated projects, calling the brotherhood to support 
them, and success was usually assured. 

SOUTHERN CHRISTIAN CONVENTION 

There was a Southern Christian Association formed in 
1847 embracing all southern conferences; but its scope and 
strength were not adequate for a growing cause. A stronger 
general organization was desired, especially consequent upon 
the division of 1854 at Cincinnati ; for prevalent agitation and 
political turmoil accentuated need for closest fellowship. 
Hence the old Association was superseded in 1856 by a new 



226 THE CHRISTIAN DENOMINATION 

stronger fellowship bond called "General Convention of the 
Christian Church, South," organized at Union Chapel, Ala- 
mance County, N. C. Its cause grew almost magically. And 
then supervened an awful desolating Civil War. If northern 
conferences felt the drain, what must be said of the Southern 
Convention, on the scene of terrible struggles and bloody bap- 
tism, with conferences and churches prostrated and meetings 
suspended? Not until 1866 was the second convention session 
held at Mt. Auburn, Warren County, N. C. Dr. W. B. Wellons 
has left on record a vivid picture of that meeting, how people 
gathered and surveyed the ruin and prostration of all their 
work and enterprises. He said: "In the territory embraced 
by this Convention our prospects had been blasted, our hopes 
had perished, our labor and sacrifices were lost, and our com- 
forts were gone. Our ability to rise from our prostrate con- 
dition was doubtful; the policy of those who defeated us was 
yet undeveloped, and the future was all uncertain. Oh ! who 
can recall the feelings and exercises of his mind at that dark 
hour and not feel sadness creeping over him? Good men 
turned pale and looked one toward another for advice, which 
none felt competent to give. 

"I remember well my own feelings — my own exercises of 
mind — and pardon me for referring to them. I looked first 
toward poor distracted Mexico, then hastily read the geography 
and history of Brazil, then thought of burying myself in New 
York or some one of the larger northern cities. But I, at last, 
determined to take all these conflicting feelings and thoughts 
and bind them in one confused bundle and lay them at the feet 
of Jesus. I earnestly besought the Father of Spirits to give 
direction. My mind became settled, my purposes became 
fixed. I resolved to come home and at once set to work to 
gather up the scattered fragments and preach Christ in adver- 
sity as I had preached Him in prosperity — to the inhabitants 
of the valley as I had to those upon the mountain top." x 

* See Minutes of 1866. 



SOUTHERN CHRISTIAN CONVENTION 227 

It was found that many staunch, supporters of the cause 
had fallen in battle or died in hospital. The Georgia, Ten- 
nessee and Missouri Conferences were not represented. How- 
ever, the Convention proceded to business. They carefully 
denned the Christians' position and explained their mode of 
government, in "The Principles and Government of the Chris- 
tian Church," which was published. That act is considered to 
have been of strategic importance. 1 Thus the Southern Con- 
vention officially did what other sections of the denomination 
sedulously avoided. 

Attention was given to re-establishing the Christian Sun 
and replacing its printing plant ; and an extraordinary session 
was voted to meet a year hence. Recovery of churches and 
the general cause went forward immediately and steadily with 
surprising rapidity. February, 1867, the Sun rose again and 
shone brightly, at Suffolk, Va. Rev. W. B. Wellons assumed 
financial responsibility, being allowed to use its name, until 
such time as Convention might again support and publish the 
periodical. A committee on finance was set to raise general 
funds. 

When the Convention of 1870 met at Suffolk, Va., only 
three conferences were represented, two of them then having 
an aggregate membership of about six thousand members. 
Five conferences were not represented. 2 Fraternal delegates 
were present from New England. Home missions came prom- 
inently before this session, which earnestly discussed efficiency 
of churches and ministers, and extension of the denomination. 

Resolutions on "Christian union" were adopted, in sub- 
stance as follows: Appealing to all true Christians of all 
denominations to promote the "unity of the Spirit in the bond 
of peace ;" conceding "exercise of private judgment and liberty 
of conscience in matters of religion," but seeing necessity of 

1 See Ap., p. 385. See Principles and Government of the Christian Church. 
Latest revised edition hy Christian Board of Publication, Elon College. N. C, 1908. 
2 The Georgia, Alabama and Tennessee conferences had not recovered from the 
War's effects ; and the Missouri churches were mostly affiliated with the Christian 
Union. 



228 THE CHRISTIAN DENOMINATION 

"certain'' fundamental doctrines as objects of belief by all 
seeking church membership; affirming the opinion that then 
denominations had enough in common that they might realize 
"Christian union without abridging liberty of conscience." x 
Erection of a college was deemed impossible in 1870, but estab- 
lishment of normal and theological schools was urged. Never 
was higher education lost sight of. The Board of Publication 
was ordered to consider establishing a publishing house in some 
city. A colored conference having been organized in 1867, in 
North Carolina, with a dozen ministers and a score of churches, 
the Convention pledged aid and encouragement to that and to 
any future colored conferences. 

Forty-seven names of ministers appeared in the ministerial 
directory of conferences embraced in the Convention. 

When next the Convention met, in 1874, at Graham, N. C, 
between eighty and ninety churches were embraced by the Con- 
vention, eighteen Sunday-schools, fifty-three elders, and four 
teen licentiates. Measures adopted at previous sessions were 
re-affirmed. 

Rev. W. B. Wellons, publisher of the Christian Sun and 
president of the Convention for twenty-one years, died in 1877, 
and his death was a distinct loss to the cause. Rev. J. T. 
Whitley presided over the Convention of 1878. A special 
session was ordered for 1879 to revise "The Principles and 
Government of the Christian Church," but no change was made. 
The South steadfastly adhered to "The Principles asd Govern- 
ment," both to clarify its theological position and leave no 
doubt in outsiders' minds as to where they stand, and southern 
churches attribute their coherence and strength largely to this 
published declaration. 

NEW ENGLAND CHRISTIAN CONVENTION 

Another sectional organization with stirring history and 
more than local influence is the New England Christian Con 

» See Minutes of 1870. 



NEW ENGLAND CHRISTIAN CONVENTION 229 

vention, organized at Lynn, Mass., 1845, 1 continuously in 
existence since that date, supplemented by missionary and 
educational societies, and part of the time by a Sunday-school 
Association. 2 

In earlier years each auxiliary society had a separate 
officiary. The first constitution had three articles, one stating 
the object of organization to be: "To bring together, once a 
year, all the public benevolent institutions established among 
the Christian churches in New England, provided their mem- 
bers and officers are disposed here to be represented ; to trans- 
act other business, counsel together, devise plans to advance 
the interests of each benevolent object, and to establish such 
others as the good and advancement of pure Christianity may 
call for." This Convention has existed not only for sake of 
but through its benevolent societies. 

At the time and place mentioned above, "The New England 
Christian Home and Foreign Missionary Society" was organ- 
ized. 3 Article II of its constitution reads as follows: "The 
sole object of this Society is to promote the glory of God and 
the salvation of men, by sending the Gospel to every creature; 
and for this end the Society shall collect funds, send ministers 
to the destitute, and aid feeble churches." Incorporation was 
secured in 1866. 

Annual meetings of this Convention and Missionary Soci- 
ety were held in Boston, at Sea Street Christian Chapel for 
several years. Home missions absorbed attention and soon 
the Missionary Society's treasury had sufficient funds that 
support of home missionaries was undertaken. In 1848 the 
Sunday-school question was uppermost, and only forty schools 
were reported among New England churches. The Missionary 
Society had twenty life members and seventy-one paying mem- 

1 Hervey Sullings was first President : and Joseph Blackmar and E. Chadwick 
the first Secretaries. 2 This Association was organized in 1855. — See Min- 

utes of 1864. Also H. G. L., June 11, 1857. 3 A short time before a 

society of similar name had been organized in New Hampshire, but was discon- 
tinued in 1846 in favor of the larger organization. 



230 THE CHRISTIAN DENOMINATION 

bers. That year reports were had from two home missionaries, 
one in Maine, and one in Michigan. 

The Convention went to Taunton, Mass., in 1851, and to 
Portsmouth, N. H., in 1853. At the latter place forty-five 
ministers and eighteen church delegates were present. New 
England then had eleven conferences, only four of which par- 
ticipated in the Convention. Those four reported one thousand 
four hundred thirty-seven Sunday-school pupils. This year 
the whole denomination turned its eyes toward Yellow Springs, 
Ohio, watching the Antioch College project, and New England 
was not behind in expression of interest. A strong vote of 
confidence in Antioch passed Convention. The impending 
national slavery struggle was already convulsing America, and 
New England Christians voted a stinging resolution aimed at 
all political measures likely to hinder complete emancipation 
of African slaves in America. 

A growing emphasis on Sunday-school instruction led to 
another auxiliary society, the "New England Christian Sab- 
bath School Association," organized during the Convention in 
New Bedford, Mass., May, 1855. The churches of that city 
took kindly to the Sunday-school idea, early had thriving 
schools, and their success undoubtedly spurred the Convention 
to action. 

When the Convention met at Newburyport, Mass., in 1857, 
Antioch's financial crash had taken place and remedial meas- 
ures were being devised East and West. New England was 
raising twenty-five thousand dollars for Antioch, and to make 
it immediately available voted to borrow whatever part of that 
sum might still be lacking. At the same time New England 
was rejoiced over its own New England Christian and Liter- 
ary Institute, just organized at Andover, N. H. 

Further development was exhibited by organization of the 
"Educational Society of the Denomination called Christians," 
in 1859, designed especially to assist "young men in getting 
an education who have in view the gospel ministry." The 



NEW ENGLAND CHKISTIAN CONVENTION 231 

Massachusetts legislature granted articles of incorporation in 
1863, empowering the Society to hold property amounting to 
one hundred thousand dollars, for purposes specified. This 
Society still exists, and during all the intervening years has 
faithfully administered its trust. 

Sessions of the Convention in the early sixties were keenly 
alive to national issues, and usually appointed a committee 
on the country's state or condition, to report to Convention. 
In 1864 a series of resolutions was adopted, among other things 
recognizing Abraham Lincoln as a providential man, thanking 
God for him and General Grant, and the dawn of peace. A 
year later joy was expressed for peace and freedom. That year 
also the Convention spoke in favor of "one well conducted and 
efficient newspaper," for retaining the name Herald of Gospel 
Liberty, and for consolidation of the Central Christian Book 
Association, New England Christian Publishing Association, 
and Western Christian Publishing Association. 

When agitation was afoot looking toward establishment of 
a Biblical or theological school, the New England brethren, 
in 1864, voted themselves ready to co-operate in founding such 
a school in any suitable location, and appointed a committee 
on location and raising money, to confer with committees from 
New York conferences or from states farther west. 

After the loss of Antioch College, the New England Chris- 
tian Convention threw its support, financial and otherwise, to 
its own Andover Christian Institute, and to Union Christian 
College, ordering solicitation of funds for the latter also. But 
in 1865 the predominant thought was for the prospective 
Christian Biblical Institute, and it was voted to raise thirty 
thousand dollars for two professorships. 

Likewise when the Convention met at Amesbury, in 1874, 
the Christian Biblical Institute was still an object of solicitous 
care; and that school, the Herald of Gospel Liberty, and a 
"movement of the women of New England for impartial suf- 
frage," were prominent themes. Missionary churches in 



232 THE CHRISTIAN DENOMINATION 

Amesbury, Mass., Manchester, N. H., and South Providence, 
R. I., were receiving financial aid, and tracts, magazines and 
newspapers." Thus was reached a maximum of organization. 

A very modern idea appeared in Convention in 1867, when 
it was recommended that ministers should preach on "race 
suicide" and enlighten their respective congregations. At this 
time, moreover, religious circles were greatly exercised over the 
recent stand of Theodore Tilton, editor of the New York Inde- 
pendent, who had cut loose from sectarianism and proclaimed 
his independence. The Convention voted hearty approval of 
his course, and recommended to its constituency the Independ- 
ent, 

Since 1854 a proposed African Mission had been hanging 
fire, with funds slowly accumulating. At last, in 1875, the 
New England Missionary Society declared funds for that mis- 
sion no part of its funds, referring the same to the Society's 
Executive Board. This practically ended that project. When 
the Academy was moved back to Andover from Wolfeboro, 
Convention voted money for erection of a boarding house, and 
still fostered the Academy. 

This account brings us down to the time of fullest organ- 
ization and activity in New England. New England was 
interested in almost every movement for denominational 
advancement, and also in current events and prevalent moral 
issues. Its voice was heard in denominational councils. Soon 
after the War, although the New England Convention had been 
exceedingly outspoken on slavery issues and the consequent 
War, it sent fraternal messengers to the Southern Convention, 
and invited a reciprocation by like courtesy, looking toward 
reunion of North and South. 

PUBLISHING INTERESTS 

Publishing associations had been narrowed down to three 
— one for each the East, W^est and South. In a former chapter 
elimination of papers was also detailed by which the Herald 



CHRISTIAN PUBLISHING ASSOCIATION 233 

of Gospel Liberty, Christian Palladium and Gospel Herald 
were running neck and neck for some far-off goal. Attention 
has been called also to a generally expressed wish for a repre- 
sentative denominational organ. 

Meantime the Palladium absorbed a Canadian journal 
called Christian Offering, in 1859, and in 1860 another called 
Christian Messenger, owned by the Christian General Book 
Association; then the Palladium itself was sold to the Eastern 
Christian Publishing Association to be merged with its paper, 
in 1862, so that the omniverous Herald of Gospel Liberty was 
swallowing and assimilating its last hopeless competitors. 

But The Christian Publishing Association, a western or- 
ganization, was whetting its appetite. It was already publish- 
ing the Gospel Herald, and in 1861 acquired Browning & Buff's 
Christian Banner, an Indiana paper published at Indianapolis. 
Then in 1868 The Christian Publishing Association purchased 
its eastern competitor's paper, combining both Herald of 
Gospel Liberty and Gospel Herald, and down went the — latter, 
not the former, and Elias Smith's vigorous journal continued 
to live plumper and better groomed than ever. At last one 
general periodical was a fact, and joy was generally expressed. 
The surviving Herald had its home during this period at New- 
buryport, Mass., and Dayton, Ohio. 

CHRISTIAN PUBLISHING ASSOCIATION 

The Christian Publishing Association has had an interest- 
ing history and career. In 1850 it was supplying a news 
medium for all the western country, including Wisconsin, Iowa 
and Missouri. Strong men were interested in the Association, 
which was a stock company, and strong men were editors of 
its organ, the Gospel Herald, issued weekly instead of semi- 
monthly, after 1853. Prior to 1865 its seat of business had 
been at New Carlisle, Springfield, Yellow Springs, and Eaton, 
Ohio, and that year it was moved to Dayton, and canvass was 
instituted for funds to provide a publishing establishment. 



234 THE CHRISTIAN DENOMINATION 

At a called meeting of the Association held November, 
1866, at Covington, Ohio, the name "Christian Publishing Asso- 
ciation" was assumed, as an appropriate expression of the 
denominational scope of the organization's work. A year 
later the Association sent an agent East to consult about pur- 
chasing the Herald of Gospel Liberty, which purchase was 
effected, and that paper published from Dayton, January 4, 
1868, and since. 

That year a canvass for funds and conditions of the busi- 
ness made it possible to purchase property for a publishing 
house on the southeast corner of Main and Sixth Streets, in 
Dayton, eleven thousand five hundred dollars being paid there- 
for. Machinery and materials were gradually installed, and 
the house occupied late in 1872. Considerable indebtedness 
was contracted in fitting up the establishment, and caused 
embarrassment for a number of years. Provision had been 
made for printing all publications of the house, and also for a 
general job printing patronage. 

This Association held its stated business meetings once in 
three years for some time, then once in two years, and finally, 
when the American Christian Convention met in New Bedford, 
Mass., in 1886, The Christian Publishing Association met there 
and amended its constitution so that membership of both 
bodies was identical, and all denominational publishing inter- 
ests became actually a department of the Convention, as had 
been planned twenty years before at Marshall, Mich. In 1878, 
therefore, the Christians had, by a process of elimination and 
combination, a periodical which was both official and denomi- 
national, a publishing establishment which was issuing the 
official organ, Sunday-school publications, and a few others for 
denominational consumption. 1 

1 The Christian Publication Society was organized at Irvington, N. J., in 
October, 1856, holding an annual meeting at South Westerlo, N. Y., the next year. 
The Society did not live long.— Chris. Pall., Vol. XXVI, p. 125. 



MANY JOURNALISTIC VENTURES 235 

SOUTHERN PUBLISHING INTERESTS 

Meantime the Southern Christian Association had pub- 
lished the Christian Sun continually, except during an interval 
from 1862 to 1866, when war stopped its issue. That Asso- 
ciation changed its name to "Southern Christian Convention" 
in 1858. When the Christian Sun was revived after the War 
and published by W. B. Wellons, its name was still the 
Convention's property, and that body directed the publication 
more or less. After Dr. Wellons' death, his successor, as 
Convention president, also became publisher of the southern 
organ. 

MANY JOURNALISTIC VENTURES 

This historical period was prolific in journalistic ventures, 
especially in attempts to establish magazines; for it was felt 
that such were needed as mediums for discussion of themes 
that had no place in a religious newspaper. And we must 
record also several attempts to establish journals representa- 
tive of limited sections of the large brotherhood. 

In Canada the Christian Offering was begun by Rev. J. R. 
Hoag, in 1853, published at Oshawa, and edited by Mrs. P. A. 
Henry, and continued until its absorption by the Christian 
Palladium in 1859. It was designed to be the organ of the 
churches in Ontario Province. Six years after this Rev. 
Thomas Garbutt attempted to establish The Christian Maga- 
zine, a monthly journal, issued at Eddystone, Ont., in magazine 
form, thirty-six pages, six by nine inches. But the publisher 
received insufficient patronage, and was compelled to suspend 
his publication after a few years. 

After the sale and consolidation of the New England paper 
with the western organ, the East still felt need of a paper there. 
In 1869 a pamphlet of thirty-six pages was issued monthly with 
the old name The Christian Herald, and was changed to a 
weekly publication in 1870, acquired by the Eastern Christian 
Publishing Association, located at Newburyport, Mass., and 



236 THE CHRISTIAN DENOMINATION 

edited by Kev. D. P. Pike, a veteran editor, theologian, writer 
and publisher. It was a quarto sheet, a religious newspaper 
to "meet local demands." After a few years it ceased, the bur- 
den of its publication being too great. 1 

MAGA'ZINES 

Turning to distinctly magazine work, we find several 
worthy ventures. Repeatedly demand was heard for religious 
and theological magazines of general scope. Rev. D. P. Pike 
issued twelve monthly numbers of Christian Theology, at New- 
buryport, Mass. It was a magazine of sixteen pages, four 
and a half by seven inches, printed by Morse, Brewster and 
Huse, 1855. Rev. A. G. Comings published at Boston, Mass., 
a few issues of Jesus in His Offices, sl quarterly of limited 
range. A very promising forty-page monthly was issued at 
Cincinnati, 1869 and 1870, by Rev. N. Summerbell, called 
The Christian Pulpit, edited by himself and his son Rev. J. J. 
Summerbell. This was called the best religious monthly 
in America, and visited fifteen hundred subscribers in its sec- 
ond year. The Christian Publishing Association, after repeat- 
ed solicitation, secured the magazine, 2 place.d it under the joint 
editorship of Rev. T. C. Smith and Rev. S. S. Newhouse, and 
published a volume or two. Then it was discontinued. Rev. 
R. J. Wright, another scholarly man, essayed to print The 
Friendly Christian, "suitable for the pocket," with seventy-two 
pages, at Tacony, Pa., 1872. 3 

SUNDAY-SCHOOL PERIODICALS 

In still a different field an exceedingly important publica- 
tion was begun. Reference has hitherto been made to Sunday- 
school papers. Papers published in Haverhill and Boston, 
Mass., and by the United Brethren in Dayton, had been patron- 
ized by schools of the Christian denomination ; but in 1865 the 
Western Christian Book Association began the Sunday School 

1 See Ap., p. 385. 2 Christian Pulpit, January, 1873. 3 See Ap., 

p. 386. 



EDUCATIONAL MAGAZINE 237 

Herald, which has continued ever since, deservedly popular, 
excellently edited and printed, a medium for boys and girls 
themselves. Originally this paper was a folio, ten and one-half 
by fourteen inches, issued twice a month, illustrated, and edited 
by Rev. H. Y. Rush. In 1865 also the Association issued 
"Early Lessons About the Saviour," for pupils under twelve 
years of age, and in 1866 supplied a little manual of sixty-six 
pages, called "Primary Sunday School Question Book." These 
were forerunners of more popular and later lesson leaflets and 
quarterlies. 

EDUCATIONAL MAGAZINE 

An educational monthly 1 was begun in 1876 at Merom, 
Ind., of which Mrs. Drue Purviance Watson was editor, T. C. 
Smith, B. F. McHenry and J. J. Summerbell were associate 
editors, and L. F. Watson publisher. Issued during the col- 
lege year, it was meant to represent all educational institutions 
of the Christians, each of which had a department. But its 
scope embraced also regular educational journalism. It was 
illustrated, mechanically excellent in appearance, and well 
edited ; but did not live beyond two or three years. 2 

Readers should note how the awakened denominational 
consciousness sought expression; how it patterned in part 
after other denominations' enterprises ; and in part struck out 
new paths; how leaders in the Christian denomination were 
thoroughly alive to and fully abreast of thought and methods 
and agencies then prevalent; how they were bidding for life, 
success and recognition, with as fair prospects as other denom- 
inations enjoyed. With more coherence and co-operation in 
those days, the Christians might have forged ahead and 
assumed a commanding position in American church life. And 
finally, it will be obvious to readers that the full awakening of 
denominational consciousness dates from the quadrennial ses- 
sion of 1850. 

1 Called "Our Work." ? See Ap., p. 386. 



238 THE CHRISTIAN DENOMINATION 

GROWTH AND EXPANSION 

From 1850 to 1878 growth was both intensive and extensive. 
Territory already occupied was more thoroughly cultivated, 
new conferences being organized within territory previously 
traversed by missionary and evangelist. And yet one can 
observe the denominational borders being pushed farther out- 
ward — eastward, northward, westward. Readjustment of 
conference boundaries gave rise to new organizations in a few 
cases. All this growth may be best imagined by following 
conference organizations, as follows: In northwestern Ohio 
and southeastern Michigan; central Indiana, the old Central 
and Union conferences uniting; Southern New York; Indiana 
Miami Reserve; Little Wild Cat country in Indiana; Western 
Indiana, embracing old Cole Creek ; Central Illinois ; Aroostook 
branch of Maine Eastern ; Passamaquoddy in Maine ; Western 
Iowa, name later changed to Fort Des Moines Conference; 
Killbuck, in Indiana; Michigan State Conference; Michigan 
Association, embracing four conferences; Georgia and Ala- 
bama; Antioch, in Indiana; Fox River, covering contiguous 
territory in Indiana and Illinois; Western Illinois united with 
Spoon River, in 1864 ; Northern Iowa ; Union, in Iowa ; Otsego, 
in New York ; Antioch, in Indiana, consolidated with Bluffton 
in 1865, later becoming Eastern Indiana; Rock Creek, Iowa, 
later Central Iowa ; Grand River Valley in Michigan ; Schoharie 
County, New York; Maumee Valley in northwestern Ohio, 
later combined with Auglaize, forming Northwestern Ohio; 
Southwestern Iowa; Union Christian, in Indiana; Southern 
Indiana and Illinois; Western North Carolina; Deep River 
country of North Carolina and Virginia, finally Western North 
Carolina Conference; New York State Christian Association; 
Ohio State Christian Association ; Richland Union, in Wiscon- 
sin; Mazon River, in Illinois; Jacksonville, Illinois; North- 
eastern Iowa; Osage, in western Missouri; North Missouri; 
Western Pennsylvania; Northeastern Kansas; Kentucky, First 



GROWTH AND EXPANSION 239 

District; Kentucky, Second District, both readjustments of 
former organizations; Iowa State Conference; Northeastern 
Michigan; Grant County, Indiana; Northeastern Missouri; 
Monongahela Valley, Pennsylvania; Michigan Conference, 
incorporated to take the place of the State Conference and 
Michigan Christian Missionary and Aid Society; Nebraska; 
Eastern Kansas, first called Southeastern; Indiana State 
Conference; Southern Kansas. This is a rather astonishing- 
array of names, and indicates that the Christians were doing 
something. Many of these names and organizations have long 
since been forgotten. The above list has been arranged chron- 
ologically, so far as confusion of dates will admit, that plan 
giving the better idea of where growth occurred and progress 
tended. "The Christian Almanac" for 1876 reported eighty-one 
conference organizations. 1 The next year names of twelve 
hundred and sixty ministers were printed in the Almanac, not 
including three hundred and eight licentiates, 2 or about fifty- 
three ministers and fourteen licentiates in the Southern Chris- 
tian Convention. This gives a surprising total of over sixteen 
hundred preachers and ordained ministers. 

The number of churches was estimated at nearly fifteen 
hundred. Estimates of men then conversant with denomi- 
national affairs allowed an average of one hundred members to 
a church — probably an impossible figure, as scores of churches 
were small and soon fell to pieces. A total membership of 
sixty-seven thousand was the estimate given in 1874. 3 

The two facts which speak best of denominational activity 
were the surprising multiplication of ministers and the con- 
tinued wide-spread organization and reorganization of con- 
ferences. The more one ponders these facts and studies them, 
the more they will reveal to him. 

1 See Ap., p. 386. 9 See Ap., p. 386. 3 Article of A. H. Morrill, in 

H. G. L„ June 6, 1874, 



240 THE CHRISTIAN DENOMINATION 

SOURCES FOR CHAPTER X 

Minutes of the American Christian Convention, 1850-1878. 
Minutes of the New England Christian Convention, 1850-1878. 
Minutes of the Southern Christian Convention, 1866-1878. 
Annual of the Christian Church (South), 1872-1878. 
Herald of Gospel Liberty, Vols. LVIII-LXX. 
Christian Palladium, Vols. XIX-XXX. 
Gospel Herald, Vols. VII-XXV. 
Christian Almanac, 1872-1878. 
Christian Annual, 1897-1902. 

History of the Christian Church, by N. Summerbell, D. D. 
Lives of Christian Ministers, by P. J. Kernodle, M. A. 
Not all the volumes in the files referred to have been accessible in 
preparation of this work, but most of them have. 



CHAPTER XI 



CHAPTER XI 

Early Missionary Efforts 

1825-1877 

SIXTEEN years after the Christian Church in Virginia was 
organized, and two years after the Herald of Gospel Lib- 
erty had been founded at Portsmouth, N. H., was formed 
the first missionary board in America. Elias Smith was thor- 
oughly awake to missions, a theme then much talked of in 
New England where the American Board of Commissioners 
for Foreign Missions had been organized, and where the Massa- 
chusetts legislature had almost balked at granting that organ- 
ization a charter. The Herald of Gospel Liberty was always 
replete with fresh missionary news; and years later, when 
other denominational periodicals were thriving, they too served 
their patrons with fresh and stirring missionary items and 
articles. A careful search of old denominational literature 
will leave one quite surprised that so much space was devoted 
to missionary enterprises. 

There was also abundant missionary sentiment, with not 
a little genuine zeal abroad throughout the brotherhood. As 
evidence we find many pertinent references in communications 
printed in each periodical and magazine. In general and 
local conferences missionary work was frequentlv discussed, 
although in narrower phases. But most important of all, the 
Christians reckoned their cause missionary in its character, 
because it was carried chiefly among people not otherwise 
evangelized, many of them in newer, remote or sparsely settled 
states and territories and sections of them. Vermont was 
newly settled and crude when the Christians began to multiply 
there and to travel among new settlements springing up amid 
virgin forests. The same was true in Maine, Canada, western 



244 THE CHRISTIAN DENOMINATION 

New York, Ohio, Kentucky, Indiana Territory, Michigan, 
Wisconsin, and the country farther west and south. Elias 
Smith stipulated, at his ordination, that he should be an itin- 
erant evangelist, and others had the same understanding. 
Mark Fernald, Joseph Boody, Levi Hathaway, John Rand, 
Frederick Plummer were tireless in their missionary journeys, 
making incursions into Maine, Canada, the West and South, 
preaching daily if possible. In the south were men of like 
stamp and energy who journeyed northward into Pennsylvania, 
southward into South Carolina and Georgia, and westward into 
Kentucky, Tennessee and Alabama. Such men were James 
O'Kelly, Rice Haggard, William Guirey, 1 William Lanphier, 
Mills Barrett, and John Gray. In fact, most of the early 
southern men traveled circuits like Methodist itinerants. B. 
W. Stone began his career as a circuit-rider. After the Ken- 
tucky revival he and David Purviance journeyed and preached 
much in the southern parts of Ohio and Indiana Territory, 
Stone extending his tours as far west as Missouri. Joseph 
Thomas, the famous a White Pilgrim," records in his journal 
almost incredible distances traveled on foot, on horseback or 
by carriage. Abraham Snethen, in Ohio and Indiana, con- 
stantly proceeded from place to place preaching, and he 
received home mission support part of the time. His auto- 
biography is romantic with travel accounts. The record of 
Isaac N. Walter's missionary travels is quite remarkable. 
"On the 27th of January, 1855, he numbered his fiftieth year, 
thirty of which he had been an active, efficient minister, having 
traveled a sufficient number of miles to girdle the earth a little 
over six times; he had crossed the Alleghany Mountains fifty 
times; preached eight thousand two hundred and forty-three 
sermons; attended one thousand eiirht hundred and twenty-nine 
funerals; baptized three thousand three hundred and ninety- 
two converts; received eight thousand nine hundred and 
seventy-one into church membership; prayed with one thousand 

1 Guirey had been a missionary in the West Indies. 



EARLY MISSIONARY EFFORTS 245 

nine hundred and seven sick persons; and married one thou- 
sand and fifty-two couples." 1 Scores of other names could be 
added to this list. An "apostolic ministry" was a common 
ideal of those preachers, and hence their free services, arduous 
journeys, necessities, privations and persecutions. Missionary 
sentiment was no dream among the Christians, a proposition 
to be demonstrated in the following account. 

During most of the eighty years covered by our history 
thus far there was missionary agitation in pulpit and press 
Some editors wrote in favor of and urged home missionary 
work, and many a contributed article rang in the changes con- 
cerning the needs. Previously, and when he was agent for the 
New England Missionary Society, Elijah Shaw conducted a 
veritable missionary campaign. 2 No man has more persist- 
ently or persuasively urged his brethren to the task. And 
Shaw repeatedly outlined his systematic plan, 3 which embodied 
features now familiar in most denominational missionary 
organizations. Scores of destitute sections in various states ; 
the impecunious condition of traveling preachers ; the fact that 
the itinerancy was playing out because ministers had to locate 
in order to secure a living; the hard lot of ministers' widows 
and orphans, — these and other reasons helped forward the 
creation of sentiment. For example, an eastern minister went 
to Michigan Territory to labor, and, touched with the destitu- 
tion of tireless preachers already on the field, he wrote for 
publication appeals for aid for his needy brethren. In that 
Territory men were traveling circuits and preaching, often 
under exceedingly trying and health-destroying circumstances. 4 
Again, a minister who had labored in Michigan and removed 
to Cave County, 111., after harrowing experiences and knowledge 
of the religious destitution in that section, issued a peculiarly 
touching appeal. People in older sections could no longer 

1 Memoir of Elder Isaac N. Walter, p. 387. 2 Shaw, p. 153 et al. 

8 Ibid., pp. 206, 211. 4 Chris. Pall., Vol. XIII, p. 163. 



246 THE CHRISTIAN DENOMINATION 

resist, and within a few years missionary societies sprang up 
in response. 1 

It is easy to discount the results and value of those early 
home missionary efforts. They have often been lost sight of. 
Since the agencies have mostly disappeared, we might conclude 
that their works have disappeared also. That is not true, 
except in minor part : for scores of churches still existing and 
thriving, and numbers of conferences, scattered well over the 
eastern United States, are traceable directly to missionaries 
and societies of the fathers' days. They have a splendid mis- 
sionary history yet to be written, thrilling in interest, inti- 
mately woven into the nation's development. It was a little 
past the middle of the Nineteenth Century before any serious 
attempt at foreign missions was made, and that word "foreign" 
awakened opposition then as now. Finally, no effective gen 
eral missionary agency was created until 1878. Remember 
that many years passed before the Christians pretended to 
organize like other denominations, and then ensued a period 
when energy was largely absorbed with church building and 
controversy over sectarian, theological, and metaphysical sub- 
jects. Combatting error was deemed almost paramount to 
declaring the truth. An enormous amount of talent and time 
was expended in the religious warfare of those days, and the 
Christians spent their full share. Then, too, there was no 
central missionary organization. 

EARLY ORGANIZED AGENCIES 

Some mention should here be made of early missionary 
organizations. 2 The United States General Christian Confer- 
ence, in 1825, recommended that all conferences create sustenta- 
tion funds to support traveling evangelists; and about this 
time conference missionary societies began to be organized. 
Some of their constitutions and lists of subscribers are still 

1 Chris. Pall., Vol. IX, p. 182; Vol. XIII, pp. 156, 175, 230, 231 and 
many other references. 2 See Ap,, p. 388. 



EARLY ORGANIZED AGENCIES 24? 

extant. They seem like tiny rills, as compared with present- 
day missionary streams. 

The earliest societies seem to have contemplated state-wide 
constituency and activity. The "Christian Register and 
Almanac" for 1842 gives the names of the oldest organizations, 
and some facts concerning them. For example, the Massachu 
setts Christian Benevolent Society dated from 1833, 1 and under- 
took to sustain an itinerant ministry for Massachusetts and 
the borders of Rhode Island. 2 At its organization a form of 
constitution for auxiliary local church societies was drafted 
and recommended. In 1834 preliminaries for a New Hamp- 
shire Christian Benevolent Society were attended to during a 
fall session of the Rockingham Conference; and about a year 
later the Society was organized and incorporated and still 
exists, intended to aid superannuates, widows and orphans, as 
well as active itinerants. 3 

But the societies were chiefly conferential in membership, 
with unrestricted field for operations. Dating from 1838 was 
the Rhode Island and Massachusetts Christian Benevolent 
Society. Within a few years similar societies were reported 
in Maine, in all New York conferences, in Pennsylvania, Mich- 
igan, Ohio, Wisconsin, Indiana, Illinois, North Carolina and 
Vermont; but they all worked in America. Glowing reports 
of western missions were frequently published, and stimulated 
contributors to renewed efforts. 

In 1845 it had been suggested that there should be a 
general mission board, state societies, conference societies, and 
local church auxiliaries. 4 However, a general board did not 
become a reality until years later, but an attempt was made in 
some directions to work to the ideal. Conference societies (or 
conferences themselves) have more or less steadily supported 
missionary work within their bounds until the present; but 
when a general mission board began work, extra -conferential 
missions were gradually abandoned. 

1 Chris. Pall., Vol. Ill, p. 116. 2 Chris. Her., Vol. XV, p. 195. • Fer- 

nald, pp. 257, 268. Shaw, p. 149. 4 Chris. Pall., Vol. XIV, p. 120. 



248 THE CHRISTIAN DENOMINATION 

Contemporaneously with the growth just explained came 
at least two sectional organizations embracing membership 
from several states. A new England Missionary Society was 
formed in 1840, 1 and the plan included conference and church 
auxiliaries. For some reason this Society was not satisfac- 
tory; and as appeals from the West continued, finally a call 
was issued for a general missionary meeting at Fall River, 
Mass., the direct outcome of which was the Massachusetts and 
Rhode Island Domestic Missionary Society, and indirectly two 
other important bodies. 2 The mass meeting recommended a 
New England Conference and a New England Missionary 
Society connected therewith. Later in the year 1845 the New 
England Christian Convention and New England Home and 
Foreign Missionary Society were formed in Lynn, Mass. 3 They 
are incorporated bodies still in existence, and the Missionary 
Society has conducted much home missionary work. It dis- 
placed a similar New Hampshire society organized a few 
months before. For several years annual meetings were held 
with the Boston church. But latterly they have been held 
simultaneously with the New England Christian Convention. 
Some prominent churches of the denomination in New England 
owe their existence to help rendered by this organization, which 
has put funds not only into each New England state, but into 
several western ones also. 

Another sectional society was the Southern Home Mission- 
ary Society, planned at the Convention of 1858, held at Cypress 
Chapel. 4 The Southern Christian Convention had been organ- 
ized in 1856, superseding the Southern Christian Association, 
and this Home Missionary Society was the first connected with 
the newly organized Convention. That Society's records are 
meager, and give little idea what enterprises were undertaken. 
Its scope was, generally speaking, all territory embraced by the 
Convention, with strong men of the body, like Mills Barrett, 

^haw p 215. 2 Chris. Pall., Vol. XIV, pp. 55, 91, 92. 3 Fernald, 

pp. 354, 358, 366, 370. 4 Kernodle, pp. 89, 244. 



EARLY ORGANIZED AGENCIES 249 

Stephen S. Barrett, Alfred Iseley, Mills B. Barrett, and others, 
connected with it. 

A third society, with a western membership, was the Ohio 
Missionary Society, organized in 1844, but doing work beyond 
its own boundaries. In 1849 three regular home missionary 
societies, the New England, New York Eastern, and Ohio, were 
said to be doing vigorous work, and sustained partly or in 
whole eleven missionaries in the field. 1 

It must have been during this period of missionary awak- 
ening that the first woman's conference missionary society was 
organized. Some time prior to 1857 the Ladies' Auxiliary 
Home Missionary Society of the New York Western Christian 
Conference came into existence. In the year mentioned it 
was holding stated meetings and raising helpful sums of 
money. 2 Women's societies are also mentioned in correspond- 
ence of the time from Michigan. 3 

Some attempt was made to carry out plans for auxiliary 
societies in individual churches. A Home Missionary Society 
was organized in East Kensington, New Hampshire, in 1840, 
which was said to be fourth of its kind in that year. 4 Five 
years later the church at Summer and Sea Streets in Boston 
organized a society with a membership of fifty. Proceed- 
ings of their meetings for several years are extant, from 
which it appears that the membership raised three hundred 
fifty dollars and fifty cents a year for missionary work. Fer- 
nald says they raised three hundred sixty-six dollars in ten 
months. 5 

A pioneer attempt at definite missionary work in Sunday- 
school was the Sabbath School Missionary Society in Suffolk 
Street church, New York City, which was born early in the year 
1844, and soon had enrolled almost one hundred members. A 
constitution was framed, in which dues were placed at one cent 
a week per member. Money gathered was preferably spent in 

iGos. Her., Vol. IV, p. 163. 2 Chris. Pall., Vol. XXVI, p. 235. 

"Cent. Book, p. 509. * Chris. Pall., Vol. IX, p. 249. "Ibid., Vol. XIV, 

pp. 148, 149. Fernald, p. 358. Shaw, p. 242. 



250 THE CHRISTIAN DENOMINATION 

furnishing Sunday-school libraries to new and prospective 
schools in the west. 1 

Portsmouth, New Hampshire, Sunday-school also had a 
missionary society; and the Portsmouth church had the first 
Juvenile Missionary Society in the denomination, so far as is 
known. 

We can trace, therefore, early organizations, district, state, 
conference, woman's auxiliary, local, Sunday-school and juve- 
nile. This indicates an attempt to follow the proposed system. 
But effort and ideal centered about home fields, largely in the 
growing West. Methods were much like those of to-day. 
Each more inclusive society employed an agent to visit churches 
and fields within its bounds to strengthen the cause and gather 
funds. Elijah Shaw, mentioned before as a tireless agitator, 
did heroic service as field secretary in New England, 2 and 
perhaps gained rather more notoriety than others in similar 
positions. 

Readers conversant with early records of the Christian 
General Book Association know that its purpose was distinctly 
evangelical and missionary. Part of the profits arising from 
the business were for several years devoted to support of home 
missionary pastors and evangelists in Ohio, Michigan, Wiscon- 
sin, Indiana and Illinois. 3 Half a dozen conferences had so 
profited in the year 1850, when ten missionaries were the Book 
Association's evangelistic agents. 

MISSIONS IN THE AMERICAN CHRISTIAN CONVENTION 

But in spite of all activity mentioned, a feeling of incom- 
pleteness was experienced. There was no coherence among 
societies, and a central or "general body" which some had plead 
for was still lacking. Efforts at church extension were, there- 
fore, partly desultory, and interest dependent on local pastors 
or other parties, or local conditions coupled with appeals from 

1 Chris. Pall., Vol. XIII, p. 197. 2 Shaw, p. 251 et al. Fernald, p. 358. 

Chris. Pall., Vol. XXVI, p. 255. 3 Ibid., Vol. XIX, p. 401. 



EARLY ORGANIZED AGENCIES 251 

the needy. This leads us to another and interesting chapter, 
namely, missions in the American Christian Convention. When 
the denomination found itself, at Marion, New York, the need 
of a general missionary head or secretary and board was fully 
recognized. However, a committee to whom that matter was 
referred advised postponement of missionary organization in 
view of the Antioch College project, and need of all available 
money for that purpose. The quadrennial at Cincinnati in 
1854 proceeded to elect a Board of Home and Foreign Mis- 
sions, 1 which actually organized sixteen months later. A 
constitution was adopted and published. Still almost nothing 
further was done. Two more quadrenniums passed without 
effective missionary organization. At the quadrennial of 1866 
at Marshall, Michigan, five departments were created, each 
with a secretary, to look after general denominational inter- 
ests, one being the Missionary Department. Rev. D. E. 
Millard, of Michigan, was chosen Secretary of the Missionary 
Department, a position held by him until 1878. Gradually 
the board idea was lost sight of again. The special convention 
of 1872 adopted a plan for church extension, creating the 
American Christian Church Extension Society, with constitu- 
tion and officers. 2 A president, corresponding secretary, 
treasurer and executive board were to administer that Society, 
and memberships were provided for conferences, churches, 
Sabbath schools and individuals. 3 The first Sunday in Jan- 
uary, 1873, all churches were asked to contribute toward a 
church extension fund. Considerable was done by Dr. Watson, 
and later reported. For fourteen months prior to September 
1, 1873, the Extension Society had received |3, 135.38 for home 
mission purposes. Members resided in twelve states, and 
twelve missionaries had been in the field. Again report was 
made in 1878, showing thirty-six conference memberships and 
sixty-seven church memberships. In five years the funds 

1 H. G. L., March 27, 1856. 2 See Report of that Convention, pp. 6-8. 

3 Revs. I. H. Coe, J. P. Watson, Plowden Stevens, were respective officers, and 
Revs. T. M. McWhinney, P. McCullough, and H. Y. Rush executive board. 



252 THE CHRISTIAN DENOMINATION 

received amounted to f 8,059.00. Home mission aid had been 
extended to points in Massachusetts, Rhode Island, New Hamp- 
shire, New York, Michigan, Ohio, Indiana, Illinois, Wisconsin, 
Missouri, Virginia, Nebraska and Kansas. 

FOREIGN MISSIONS 

At last the denomination had fairly entered upon a settled 
missionary policy perpetuated by an effective central organiza- 
tion. Dr. J. P. Watson had made it successful, and hence he 
is frequently called "father" of organized missionary work 
among the Christians. But still another missionary enterprise 
must be credited to him. 

Back in the thirties and forties agitation for missions 
abroad had met with rebuff. A brilliant editor repeatedly 
assured his readers that the denomination was still young and 
not wealthy and could hardly handle its home work; and be- 
sides there were heathen enough at home. 1 Plenty of people 
dissented from such reasoning, but still they did nothing. 
Missionary -evangelists 2 of the Christians "out west" were said 
to be instructing Indians, and that came next to heathenism. 3 

When the African Colonization Society was carrying on 
operations, a colored man, Isaac Scott of Raleigh Christian 
Church, N*orth Carolina, was ordained and sent to Liberia, West 
Africa. Scott sailed from Norfolk in 1852, settling at St. 
Paul's River, Monrovia. 4 Another colored man, Seth A. 
Howell, of Newport News, Virginia, has more recently been 
ordained and gone to Liberia also. 5 But Scott was probably 
the first foreign missionary from the denomination. 

The Colonization Society served to bring Africa into prom- 
inence, and men of the New England Christian Convention 
turned longing eyes toward that continent as a mission field. 
At a session of the Convention in 1853, James Burlingame stood 

1 Chris. Pall., Vol. VI, pp. 5, 105. 2 Chris. Pall., Vol. VI, p. 5. Taylor, 

Chap. VII. 8 See Tract, "The Missionary and Indian," hy Elder David 

Millard. 4 H. G. L., June 8, 1853. 5 Kernodle, p. 128. 



FOREIGN MISSIONS 253 

up and offered to be one of a hundred to raise one thousand 
dollars for supporting a foreign missionary. Eleven respond- 
ed immediately, and a committee was chosen to raise the 
balance. 1 The proposal seemed to be heartily seconded, and 
funds accumulated. The Juvenile Missionary Society and 
Sunday School Missionary Society of the Portsmouth church 
at once pledged ten dollars each. For several years money 
was received. Rev. Thomas Holmes volunteered for service; 
but the one thousand dollar fund never was completed, and 
finally about 1875 the whole matter was dropped. 

Nothing further was done in behalf of foreign missions 
until early in the eighties, when agitation was renewed. 

1 H. G. L., June 16, 1853. 



SOURCES FOR CHAPTER XI 

Herald of Gospel Liberty, Vols. I-VIII. 

Christian Herald, Vols. I-XVI. 

Christian Palladium, Vols. I-XXX. 

Gospel Herald, Vols. I-XXV ; especially Vols. I-IV. 

Memoir of Elder Elijah Shaw, by his Daughter. 

Life of Elder Mark Fernald, written by himself. 

Lives of Christian Ministers, by P. J. Kernodle, M. A. 

Memoir of Elder Benjamin Taylor, by E. Edmunds. Geo. W. White, 
Boston, Mass. 1850. 

Life and Writings of Nicholas Summerbell, edited by his son, J. J. 
Summerbell. Dayton, Ohio. 1900. 

Centennial of Religious Journalism, edited by J. P. Barrett, D. D. 

Minutes of the American Christian Convention, and its predeces- 
sors, 1825-1878. 

Minutes of the New England Christian Convention and the Southern 
Christian Convention, so far as they cover this period; also sundry 
printed minutes of various conferences, in the "Roberts Collection," 
belonging to The Christian Publishing Association. 



CHAPTER XII 



CHAPTER XII 

American Christian Convention — Sectional Conventions — 
State Conferences — Colored Conferences — Statistics 1 

1878-1894 

MANY were the interesting features and undertakings of 
this period ; and records of various departments of work 
and organizations are so plethoric that brevity must be 
studied even in this outline. Institutions come now to monop- 
olize attention. 

AMERICAN CHRISTIAN CONVENTION 

When the Convention assembled at iUbany, New York, in 
1882, there were momentous questions to be considered : condi- 
tion of the Publishing Association's business; a growing mis- 
sionary enterprise to provide for ; need of changed organization ; 
adequate means for raising money. 

Nothing was done with the first subject, except to order 
it followed up to the succeeding quadrennial. Mission Secre- 
tary Watson made an exhaustive report about the missionary 
work, and a strong board was elected to forward missions. 
This is usually regarded as the Missionary Department's real 
organization, Dr. Watson being continued as Secretary. 2 How 
the New Bedford Convention, in 1886, assumed control of its 
home missionary enterprise, Franklinton Christian College, 
and formation of a Woman's Board for Foreign Missions will 
be matter for another chapter; the action relative to those 
subjects sufficed to render that Convention memorable. Four 
years later, in 1890, a Woman's Board for Home Missions was 
created, with organization similar to that of its sister body. 

1 Much of the matter for this chapter has been furnished by officers and men 
conversant with the facts. 2 Revs. C. W. Garoutte, P. McCullough, O. T. 

Wyman and E. Mudge were directors. 



258 THE CHRISTIAN DENOMINATION 

Although plans were suggested supposed sufficiently to provide 
for finances, they were not adopted. Delegates from the 
Southern Convention being present and welcomed at Albany, 
delegates were chosen to visit that body representing the 
American Christian Convention. 1 

Some questions were projected forward into the Convention 
of 1886, held in that famous whaling city, New Bedford, Massa- 
chusetts, when and where membership of the American Chris- 
tian Convention and The Christian Publishing Association were 
made identical. Christian union was again mooted, on account 
of overtures for federation or co-operation by Free Will Bap- 
tists and Christians. The General Baptists of England sent 
greetings about the matter. Free Will Baptist representatives 
were present to explain their position. The "New York basis" 
was presented and discussed. 2 In the West meetings of Chris- 
tian Union people and the Christians had been held to foster 
union, and a "basis and plan" had been drawn up which were 
submitted at New Bedford and approved. A committee to 
confer with corresponding committees from other bodies about 
union was elected. In 1890 actual union with the Christian 
Union people was reported existing in Ohio; but negotiations 
with Free Will Baptists in New York struck a snag and stop- 
ped when combination of educational institutions was reached. 
The end was not yet, however. At Haverhill "union" agitation 
was more pronounced than at preceding conventions. Corre- 
spondence had been carried on between the Standing Committee 
on Christian Union and representatives of the Congregational 
National Council. Rev. William Hayes Ward was present 
to speak for the Council. A lengthy committee report finally 
recommended a co-operative union between the two denomina- 
tions, which should not affect the standing of either denomina- 
tion's institutions. 3 This action entailed much subsequent 
discussion and bitterness. 

1 See Report of Albany Convention. 2 See Convention Report. 8 H. 

G. L., November 22, 1894. 



AMERICAN CHRISTIAN CONVENTION 259 

During this period, at the Convention of 1890, without 
legislation or formality, delegates from the South took their 
places in Convention and participated in business, then reunit- 
ing the sections which had been cleft in twain since 1854. 

In 1890 a very ambitious plan was broached and adopted, 
recommending observance of the centenary anniversary of the 
Christian Church on the second Sunday in January, 1894, and 
gathering of funds upon that day toward founding a "Christian 
University," for which half a million to two million dollars 
would be needed. The sequel to this action is quickly told — 
nothing done. 

The same year the Convention protested against Sunday 
opening of the World's Fair in Chicago, 1893. 

One significant indication of development was addition 
of a new department, called Department of Christian Endeavor, 
in 1894, with Rev. G. A. Conibear, of New England, as Secre- 
tary. 1 Readers of these pages hardly need to be told the 
phenomenal history of Christian Endeavor, but a few facts 
will help to connect Christian Endeavor and the Christian 
Church. Rev. Francis E. Clark was pastor of Williston Con- 
gregational Church, Portland, Maine, which was composed very 
largely of young people. To conserve revival results which 
brought a considerable number of young men and women into 
his church during the week of prayer and subsequently, in 1881, 
the pastor conceived the Endeavor idea and drafted the pledge 
and constitution which have since become world-famous, but 
were first adopted by the Williston Young People's Society of 
Christian Endeavor on a bitter cold February afternoon the 
year mentioned. More than eight months passed before a 
second society was organized, in October, in North Congrega- 
tional Church, Newburyport, Massachusetts. The third was 
in the Christian Church of Scituate (Rockland), Rhode Island. 
Within a few years Christian Endeavor was firmly planted in 

1 The Craigville Christian Endeavor Summer Union had petitioned the Con- 
vention of 1894 to elect such a Secretary. — H. G. L., November 22, 1894. 



260 THE CHRISTIAN DENOMINATION 

churches in Canada, New England, New York, New Jersey, 
Ohio, Indiana and farther west. Several conferences had 
Endeavor departments; the New England Convention created 
such a department in 1892; and that year weekly space was 
devoted, in the Herald of Gospel Liberty, to Endeavor work 
and devotional topics. Denominational rallies were held dur- 
ing the International Conventions of 1892, 1893, and 1894. 
Secretary Conibear vigorously pushed the young people's work, 
and met with splendid response. And now, in 1891, the Amer- 
ican Christian Convention formally recognized the new acces- 
sion to Christian agencies by creating a Department of 
Christian Endeavor, just as the denomination was turning its 
hundredth milestone, and following the great International 
Christian Endeavor Convention at Cleveland. Dr. Bishop, 
Mission Secretary, reported that Endeavors had contributed 
more than one thousand dollars for foreign missions. 

NEW ENGLAND CHRISTIAN CONVENTION 

This body has steadily adhered to business since its organ- 
ization, but reached its maximum growth and activity before 
1880. In later years many older men have passed away, a 
good many churches have suffered desolation by rural depop- 
ulation, or by shifting of population and change of its char- 
acter. Other causes have contributed to a decline, and 
transferring the Herald of Gospel Liberty to its western home 
has probably had some effect upon the situation. 

Home mission churches have been fostered in Bangor, 
Maine; Manchester, New Hampshire; Spruce Street and Bon- 
ney Street, New Bedford ; and Fall River, Massachusetts. The 
Educational Society has contributed annually for student sup- 
port and for maintenance of the Christian Biblical Institute. 
In the early eighties effort was still being made to endow a 
professorship. 

Naturally the New England Convention led in adopting 
Christian Endeavor and setting it to work. During the Con- 



NEW ENGLAND CHRISTIAN CONVENTION 261 

vention of 1892, at Randolph, Vermont, a Christian Endeavor 
Department was created, and ever since New England Endeav- 
orers have contributed largely to supporting a woman mission- 
ary in Japan. 1 

An institution exerting considerable influence on the 
denomination in New England owes its existence partly to the 
New England Christian Convention. Rev. J. A. Perry, of 
Providence, Rhode Island, and brothers Horatio N. and Fred- 
rick A., had acquired a tract of land about 1872, in Barnstable 
County, on Cape Cod, fronting on the south shore. At a 
meeting of the Rhode Island and Massachusetts Christian 
Ministerial Association, held in First Church, New Bedford, in 
April, 1872, they proposed donating a certain parcel of land 
near the village of Hyannis, to be used for an annual camp- 
meeting. A committee visited the locality and reported to the 
New England Convention in June. Whereupon Convention 
approved the idea, and then appointed a committee to arrange 
for such meeting, and form a Camp Meeting Association in 
accordance with Massachusetts statutes. 

Meantime a few cottages were built among the pines on the 
location selected, while a large tent was pitched on an eminence 
near by. Meetings actually began in August, 1872, lasting ten 
days, with seventy-two Christian ministers present. Several 
conversions and baptisms resulted. Forty-four tents and cot- 
tages were erected the first season. After surveying and 
platting the grounds, the Association offered free lots to New 
England churches willing to build thereon, and sixteen churches 
committed themselves to building. The trustees held their 
first annual meeting during the first campmeeting. 2 

Rev. Mr. Perry and his brothers made large outlay for the 
initial meeting. They were reimbursed, a title deed was 
passed, and a tabernacle sixty by eighty feet, covered with 

1 Miss Christine Penrod was so supported for years, and now Miss Alice True 
has similar backing. 2 President, Rev. William Miller ; Vice-President. Rev. 

S. Wright Butler ; Secretary, Rev. C. A. Tillinghast ; Treasurer, Rev. B. S. 
Batcheler. 



262 THE CHRISTIAN DENOMINATION 

canvas, was erected, a post-office and hotel being added the 
second season. 

In 1878 more land was purchased, practically covering the 
present beautiful grounds, reaching shoreward to the high bluff 
overlooking the bay and ocean beyond. Not till 1889 was the 
beach purchased. That addition made possible a perfect sum- 
mer abode and place of assembly. In honor of Rev. Austin 
Craig, the place was called "Craigville." 

In 1886 the matter of a new tabernacle was discussed, and 
finally the present ample structure was built at a cost of 
twenty-two hundred dollars. It has asphalt floor, a large 
platform, and seating capacity of about eight hundred. Cir- 
cumstances rendered it advisable for the Association to own a 
hotel, and Central Park Cottage was purchased of C. M. Gustin, 
several times enlarged and improved, and re-named "Craig- 
ville Inn." 

In early days ministers of the denomination from outside 
New England used to flock to Craigville with their New 
England brethren. Many laymen were accustomed to spend 
a week there for campmeeting; but latterly all New England 
has become one great summer resort, attracting people to 
nearer camps, and Craigville wears the aspect of a summer 
watering place. That Craigville has played a large part in 
denominational history is evidenced by a membership record of 
more than seven hundred fifty names of people East, North and 
West. 1 

The summer camp to-day is delightful. Starting behind 
the tabernacle amongst pines at the north, one finds a pumping 
station for the water system; then the large tabernacle; then 
he walks down toward Central Park over which "Old Glory" 
waves aloft. On either side is a street flanked with tidy cot- 
tages, a wee little post-office at the right. Across the south 
end of the park is Chequaquet Inn ; passing around which one 
can walk down an avenue beside a lake studded with lily pads, 

1 This sketch was prepared from the Camp Meeting Association Records. 



SOUTHERN CHRISTIAN CONVENTION 263 

or follow a thoroughfare over an eminence to the bluff. Stand- 
ing there one sees old ocean, glimmering in the sun, its waters 
ceaselessly laving the beach. Then crossing the broad cran- 
berry bog on a board walk, you don your bathing suit and 
plunge into salt water. Expensive summer cottages are spring- 
ing up all around. Craigville is not what it was, and may 
never again be ; but more beautiful and more healthful. 

SOUTHERN CHRISTIAN CONVENTION 

Home missions and education have been leading themes 
with this Convention. Several strong churches were planted, 
by Convention aid, between 1878 and 1894, as follows : in New- 
port News, Greensboro, Virginia Valley, Georgia and Alabama. 
Noteworthy co-operation has been exhibited in such work, and 
a body much weakened by the desolations of war has won wide 
recognition for its sacrificing perennial effort. One home 
mission undertaking demands attention by itself. The Con- 
vention of 1890 approved an effort to organize a memorial 
church at Norfolk, Virginia, under direction of the Eastern 
Virginia Conference, with Rev. C. J. Jones as minister, 
to commemorate reunion of the Christians, North and South. 
In 1894 Memorial Temple was dedicated amid rejoicing. Dr. 
Jones was followed in the pastorate by Rev. J. P. Barrett, 
under whose labors Memorial Temple became the leading mis- 
sionary church in the denomination, holding that distinction 
for many years. 

Elon College is a splendid commentary on the pluck and 
energy with which the Convention has consistently aided its 
child through every vicissitude. And maintenance of the 
Christian Sun has been no less hearty and consistent. A 
denominational college for the South was projected in 1882; 
but Rev. D. A. Long's call to Antioch deferred that undertaking 
six years. However, Elon College threw open its chapel for 
Convention use in 1892, and then the southern brethren inspect- 



264 THE CHRISTIAN DENOMINATION 

ed with joy and pride the real institution that so many years 
lay in their dreams. 

In 1886 the Southern Convention elected a Board of Con- 
trol, looking toward foreign missionary work. When, however, 
the American Christian Convention met and voted to begin 
missionary work in Japan, and when Rev. and Mrs. D. F. Jones, 
of North Carolina, volunteered for the Japan field, the Southern 
Convention co-operated with the general body and has since 
regularly contributed toward denominational foreign missions. 
In 1892 a Christian Missionary Association was organized, that 
for years wrought successfully, but is now displaced by smaller 
conference associations. 

Again we reach the centennial year 1894, and find the 
Southern Convention assembled in Memorial Christian Tem- 
ple, at Norfolk, Virginia, together with the Executive Board of 
the American Christian Convention, present by invitation, and 
other northern visitors. On Sunday the Temple, which had 
been erected as a memorial to re-established fellowship, was 
dedicated. North and South rejoiced, and those Sabbath ob- 
servances became a valued historical monument in the Southern 
Convention's existence. 

STATE CONFERENCES 

Perhaps the last and logical step in organizing the 
denomination at large was begun and completed in those larger 
associations called state conferences or state associations, the 
first of which dates from about the close of the Civil War. 1 
The Southern Christian Convention, and the New England 
Christian Convention, had been in existence for many years and 
performed excellent offices for the cause in their respective 
territories. In large western states, where many conferences 
had been instituted in each state, there was felt a need of some 

1 State conferences existed in earlier times, but with a little different organ- 
ization and purpose. The "Vermont State Conference" was in existence in 1823 ; 
the New Hampshire Conference still met after its three county conferences were 
organized. General Conference spoke of "State Conferences." 



STATE CONFERENCES 265 

unifying bond, or perhaps it were better to say some larger 
supervisory agency to further common interests. 

Eepresentatives of various sections of Ohio met at Colum- 
bus in May, 1866, and formed the Ohio State Christian Asso- 
ciation, with a declaration of principles, constitution and 
by-laws. The said declaration may be here quoted as a fair 
indication of the denomination's general position so far as that 
has been committed to writing and printer's ink. 

"1. We would re-affirm the principles avowed by our 
fathers, that the Bible, being the revealed will of God, should 
therefore be accepted as the only infallible guide in the forma- 
tion and direction of our religious faith and practice. 

"2. As a church we allow and vindicate the right of indi- 
vidual judgment in the interpretation of the Bible : and hence 
a Christian spirit, and Christian life are our only tests of 
Christian fellowship. - 

"3. We accept no name but that of 'Christian.' In this, 
however, we do not arrogate that title to ourselves alone or 
specially, but cheerfully accord an equal claim to it to all who 
bear the Christian spirit. Yet, as a distinct organization we 
wish to ignore any and every name which has in its very enun- 
ciation the semblance of narrowness and exclusiveness." 

The stated purpose of the Association embodies in a gen- 
eral way objects sought by all similar bodies in the denomi- 
nation, and may be quoted as a sample. It is to "effectually 
carry forward missionary work, promote Sunday-school inter- 
ests, build up and enlarge our educational and publishing 
interests, and provide for the wants of our superannuated 
ministers, and widows of ministers who have died in the work." 
Not all associations attempt sustentation of aged ministers and 
their widows ; but all have a distinctly missionary outlook, and 
foster general denominational interests. The Ohio Association 
provided five departments with supervising secretaries, and 
the first general officers were : Rev. H. K. McConnell, President ; 
Rev. J. B. Weston, Secretary; Rev. T. M. McWhinney, Treas- 



266 THE CHRISTIAN DENOMINATION 

urer. Actual work through all the years following has 
suggested some constitutional changes, chiefly by way of 
enlarging the scope of activity, and incorporation in 1891 gave 
the Association legal standing. From first to last this Asso- 
ciation has handled considerable money, has been a liberal 
benefactor of churches in Springfield, Columbus, and other 
places, has given liberally toward support of Antioch College, 
and made the first large gift toward endowing Defiance College. 
On the records appear many names of leading men among the 
Christians in Ohio. 

A few months after the Ohio State Christian Association 
was formed, a meeting of interested persons from various parts 
of New York state met at Newark, and organized the New 
York State Christian Association, on practically the basis 
detailed above. This body meets biennially. Like each of 
the state associations it has had a school within its bounds to 
support, and has from the inception of that institution fostered 
Christian Biblical Institute. Home missionary enterprises 
have received assistance in New York City, Brooklyn, Albany, 
St. Johnsville, Binghamton, and Erie, Pa., and weak churches 
have not been forgotten. The Sunday-school Department has 
credit for securing the general observance of Children's Day 
in New York conferences and churches. 

The Iowa State Christian Conference dates its life from 
the year 1872, when organization was effected in that state. 
As in sister bodies, general interests are committed to depart- 
ment heads of which there are four. Trustees for Palmer 
College (formerly known as Le Grand Christian College) are 
elected by the Conference, and hence that body is directly con- 
cerned with the College's management and success. Home 
mission enterprises have been aided. 

Agitation for a state organization in Indiana was begun 
in the summer of 1876 by Rev. D. W. Jones, who was publish- 
ing a magazine called The Christian Age, devoted to the inter- 
ests of Indiana churches. He sent a circular letter to leading 



STATE CONFERENCES 267 

churches, and in response to his appeal a meeting of interested 
parties was convened in July, 1877, in the city of Marion, 
presided over by Rev. D. W. Fowler. Missionary activity 
among the churches of the state, assistance for educational 
institutions, co-operation in local and denominational work, 
church extension, and raising the standard of the ministry 
have demanded attention of the Conference for more than 
thirty years. Union Christian College has benefitted largely 
by its good offices, and mutual helpfulness between local con- 
ferences is attributed to good work done by the State Confer- 
ence. Perhaps, also, multiplication of missionary societies 
should be attributed largely to constant urging from the state 
organization. The constitution requires that a certain sum 
of money shall be applied to church extension projects. 

The Kansas State Christian Conference was organized at 
Madison, Greenwood County, in November, 1881, in a meeting 
called for that purpose, attended by twelve ministers. Appro- 
priate constitution and by-laws were there adopted, and a 
charter was later secured. Rev. W. K. Stamp was chosen 
President, and Rev. E. Cameron, Secretary, the latter serving 
in that office for twenty years. Rev. Isaac Mooney was 
President for sixteen years. These men have witnessed great 
development in the churches and the country. At the second 
Conference session Rev. Thomas Bartlett brought forward 
plans for founding a college, which were discussed, and before 
adjournment Conference authorized its trustees to proceed to 
found a college. Kansas Christian College is, therefore, child 
of the State Conference, and the Conference trustees were also 
made trustees of the College. Almost all the ministers of 
the denomination in Kansas have figured in the State Con- 
ference. 

In a meeting held for the purpose at Atwood, in October, 
1883, the Illinois State Christian Conference was called into 
being, the moving spirits in the cause being Revs, J. A. Clapp, 
J. L. Towner, G. W. Rippey, and Robert Harris, the last 



268 THE CHRISTIAN DENOMINATION 

named being chosen President of the Conference, and Rev. 
J. E. Amos, Secretary. A large and enthusiastic gathering 
was this preliminary meeting. A constitution was adopted 
one year later, and a committee appointed to secure a charter. 
The work contemplated was included under the heads of edu- 
cation, publishing, temperance, statistics, Sunday-schools, and 
finances, and the Conference has laid great stress on mission- 
ary work in more recent years. Home mission churches have 
been planted largely by Conference aid at Danville, Atwood, 
Olney, Tuscola, and other points. The Conference has at 
different times put a state evangelist in the field to establish 
and strengthen churches. As Union Christian College is 
separated from Illinois only by the Wabash River, it is clear 
that the College has found a large constituency in Illinois, and 
drawn much of its support from that state. In return it has 
trained many ministers and laymen for the Christians in 
Illinois. 

In a previous chapter has been recorded the decimation 
of the Christians in Kentucky by defection of thousands to the 
Disciples in the years following the famous "union" in which 
Barton W. Stone figured so prominently. After the Chris- 
tians had recovered somewhat, the Big Sandy Conference occu- 
pied the southeastern part of the state and included some 
churches in contiguous parts of Virginia. The Kentucky 
Christian Conference covered more westerly portions of the 
state. The distance between sections was great, and travel 
from one conference to the other was difficult. Accordingly 
members of both conferences met at Concord Church, in 
Elliott County, near the center of the state, and late in August, 
1871, formed the Middle Kentucky Christian Conference, other- 
wise known as Union Kentucky Christian Conference. Revs. 
A. J. Goodman, Epison Syesmore and Robert Gee, of the Big 
Sandy, and Revs. John. Offill, Johnson Offill, Basil James, 
Daniel Humphreys, William Click, John A. Campbell, and 
James P. White, of the Kentucky Conference participated in 



STATE CONFERENCES 269 

the new organization. Churches reported to one conference 
or another according to their convenience. The new confer- 
ence increased quite rapidly. After the Kentucky Christian 
Conference obtained a charter in 1878, it was thought desirable 
that the others should share in the benefits of incorporation, 
and a proposal was made that one conference should be formed, 
subdivided into districts. At King's Chapel, late in October, 
1890, the State Kentucky Christian Conference was organized. 
the aged George W. Mefford, of Ohio, presiding. Rev. J. P. 
Sulzer was made President, and Rev. Robert Gee, Secretary. 
Then the territory was parted into District No. 1 and District 
No. 2, each holding its annual gathering as the local confer- 
ences had been wont to do. 

All these state organizations have continued to the present 
day, performing their functions with what regularity and force 
they could command. They have exerted a good influence by 
gathering church members and ministers into larger units, by 
bridging gaps between conferences, by fostering church exten- 
sion and all general denominational enterprises. Most of 
them have supported a school or college, and probably no 
feature of their effort lias been more productive of good. 
Enabled by charter to handle and raise money in sums beyond 
what local conferences could command as a rule, they have 
added very materially to the permanency and institutional life 
of the denomination. 

State conferences or associations are composed of members 
ex-officio and delegated. Certain officers of local conferences 
are, by virtue of their office, members of the state body ; and the 
local body may choose at its annual gatherings other repre- 
sentatives, the ratio of representation being fixed by state 
conference law. 

The Woman's Board for Home Missions and the Woman's 
Board for Foreign Missions have state organizations auxiliary 
to the state conferences, as they also have auxiliaries to the 
local conferences. 



270 THE CHRISTIAN DENOMINATION 

COLORED CONFERENCES 

Following the War churches began to be formed, according 
to the polity and usage of the Christian denomination, for 
colored people in the South. Their early records are mostly 
gone, but a few facts have been preserved. 

In 1867, under guidance of the North Carolina Conference, 
a conference of colored people was organized and named 
"Western Colored Christian Conference," (now called North 
Carolina Christian Conference), composed of about twelve 
ministers and fifteen to twenty churches, Rev. William Hayes, 
President. The North Carolina Conference was commended 
for its course by the Southern Christian Convention in 1870, 
and other white conferences advised to follow the example. 1 

In 1873 the Eastern Virginia Colored Christian Confer- 
ence was organized, Rev. Justin Copeland, President. A little 
later, in 1888, the Eastern Atlantic Christian Conference of 
North Carolina was formed. 

A year later the W T estern Conference reported twenty- 
three ministers and about thirty-five churches, eight churches 
having also been dismissed to the Eastern Conference. In 
November, 1875, Rev. William Hazel was deputed to organize 
a Colored Christian Conference in Tennessee. Further record 
is lacking. 

The Eastern Conference reported in 1874 eleven min- 
isters and seven churches, and two new churches were received 
at that session. The Virginia Conference reported seven min- 
isters and seven churches, one new one having been received 
that year. Increase of churches continued, until there were 
five conferences in 1896: North Carolina, Eastern Virginia, 
Eastern Atlantic (replacing the Eastern North Carolina), 
Cape Fear (not now in existence), and Georgia and Alabama, 
the last formed in 1887. The full membership was about 6,000. 

1 See Report of Southern Christian Convention for 1870. 



DENOMINATIONAL GROWTH 271 

The latest is Lincoln Conference in North Carolina, formed by 
a division of the North Carolina Conference in 1910. 

The colored conferences have paralleled work done by 
white conferences. Franklinton Christian College has received 
their support, and a principal's residence was erected by them 
(which was destroyed by fire a few years ago). They have 
promoted Sunday-school work, home missions, and moral 
reform. 

At Watson Tabernacle, New Berne, North Carolina, in 
May, 1892, the Afro-Christian Convention was organized, con- 
sisting of delegates from all colored conferences named. This 
larger organization has but begun to make itself felt. 

In more recent years two colored conferences have grown 
rapidly and become strong — the North Carolina and Eastern 
Virginia. 

Franklinton Christian College has contributed largely to 
the culture and advancement of the colored ministry and church 
workers. Its graduates are now holding responsible positions 
in both churches and communities where they live. 

DENOMINATIONAL GROWTH 

During this period a few new conferences were organized, 
indicating where new churches had multiplied. 1 As in 
previous periods there was also re-formation of conferences. 
Tippecanoe Conference in Indiana became Northwestern Indi- 
ana; Northern Kansas; Spring River, including churches in 
both Kansas and Missouri; Western Michigan and Northern 
Illinois, successor to Southern Michigan and Northern Indiana ; 
Kansas State Conference; Illinois State Conference; Bible 
Union, in Indiana; Southern Pennsylvania; Kentucky State 
Conference; Eastern Atlantic (colored) ; Southwestern West 
Virginia; Northwestern Arkansas; Western Arkansas; North 
Carolina and Virginia; Western North Carolina, and Eastern 
North Carolina, formed by partition of the united North 

i See Ap., p. 389. 



272 THE CHRISTIAN DENOMINATION 

Carolina and Virginia and Deep Eiver Conferences; Western 
Washington. Most of the growth was, therefore, in western 
and southern states. 

The "Year Book" for 1892 placed the denominational 
membership at 118,229. There had been steady growth, mem- 
bership of individual churches increasing rather faster than 
territorial expansion. 



SOURCES FOR CHAPTER XII 

Minutes of the American Christian Convention, 1878-1 894. 
Minutes of the New England Christian Convention, 1878-1894. 
Minutes of the Southern Christian Convention, 1878-1894. 
Annual of the Christian Church (South), 1878-1894. 
Records of the Various State Conferences, 1866-1894. 
Minutes of the Colored Christian Conferences, odd volumes. 
Herald of Gospel Liberty, Vols. LXX-XCVI. 
Records of the Christian Camp Meeting Association, 



CHAPTER XIII 



CHAPTER XIII 

Continued College Building — Organized Missions 
1878-1894 

Retrospect of One Hundred Years 
1794-18H 

READERS who perused carefully the foregoing chapters 
have found much interesting history centering about the 
attempts to found schools and colleges; and could we 
but delve beneath the superficial aspects, we would find tragedy 
lurking where least expected. Perhaps it is better that the 
public knows not of the tragic events attending those early 
struggles. We now resume the denominational educational 
history. 

SUFFOLK COLLEGIATE INSTITUTE 1 

To retrace a few steps : when the Southern Christian Con- 
vention met in Suffolk, Va., in 1870, the Committee on Schools 
and Colleges, Rev. John N. Manning, Chairman, recommended 
the establishment of normal and theological schools within the 
several conferences. Out of this recommendation grew Suffolk 
Collegiate Institute. Chairman Manning became soliciting 
agent for the proposed Institute of the Eastern Virginia Con- 
ference, and the state legislature passed, in March, 1874, "An 
Act to Incorporate the Suffolk Collegiate Institute." 

However, school opened in January, 1872, and the institu- 
tion prospered beyond expectations, more than one hundred 
pupils being enrolled within a year or two. Rev. W. B. 
Wellons was elected as principal, and was succeeded, at 
his death, by Rev. C. A. Apple. For two and a half years 

1 Matter for this sketch was kindly furnished hy Prof. P. J. Kernodle. M. A. 



276 THE CHRISTIAN DENOMINATION 

Joseph King was principal, followed in the year 1878 by P. J. 
Kernodle. 

Early in the eighties the school buildings had been greatly 
enlarged and improved, and the success attending the Institute 
thus far gave much hope for a bright future. The Southern 
Christian Convention established a theological department 
there in 1886, with Rev. W. W. Staley as instructor; a 
venture which seemed amply justified. Thus matters contin- 
ued until the opening of Elon College in 1890, when the denom- 
ination's strength was thrown behind the College, and the Insti- 
tute gave way to this new child of the Convention. But there 
was a high school maintained in the old Institute buildings in 
Suffolk, until they were burned in 1892. 

As Holy Neck Female Seminary was supplanted by Suffolk 
Collegiate Institute before the War, so the Institute was now 
supplanted by Elon College. 

KANSAS CHRISTIAN COLLEGE 

The second session of the Kansas State Christian Confer- 
ence was held at Bethany church, in Franklin County, in the 
fall of 1882, usual business being transacted. But at that time 
a larger undertaking came to the front, when Rev. Thomas 
Bartlett offered a plan for founding a denominational college 
in Kansas. The plan met with favor, was adopted, 1 and the 
State Conference trustees became trustees of the college to be. 
A year later, at Towanda, Rev. Mr. Bartlett was chosen Presi- 
dent of the College, Rev. E. Cameron, Secretary, and Rev. 
George Tenney professor of Biblical literature and moral 
science. 

The trustees were authorized to locate and build a college 
in central Kansas. Opportunity was given for towns to bid 
for the location, it being understood that the town selected 
must erect a building to cost not less than $10,000, the State 
Conference raising an equal amount for endowment. Lincoln 

1 Rev. Henry Cole made the motion to found the college. 



KANSAS CHRISTIAN COLLEGE 277 

was the successful bidder. A fairly strong church already 
existed there; three or four Christian ministers lived there; 
and the place was centrally located. Lincoln is a county seat, 
with over two thousand people now, but a few hundred then, a 
little north of the center of Kansas, elevated and healthful. 
On January 31, 1884, a committee was chosen to contract with 
the town's building committee, to select site and secure plans 
for building. 

In the spring of 1885 a preparatory school was opened, 
under Rev. Mr. Tenney's direction. By fall President Bartlett 
had moved to Lincoln and assumed charge of the school, being 
assisted by Mr. Tenney and Mrs. Bartlett. The town rented 
school rooms during the years 1885-1887, and then the new 
building, made of materials dug from local stone quarries, was 
sufficiently completed to allow of occupancy. The cornerstone 
had been laid in 1885. 

Lincoln failed to fulfill its part of the contract, and deeded 
the unfinished building to the State Conference encumbered 
with debt. President Bartlett, Acting-President Cameron. 
and later President O. B. Whitaker, all struggled with the 
handicap, until the debt was finally cancelled. 

Rev. Thomas Bartlett was an eastern man, of good educa- 
tion, who had many years' experience in the east in the pulpit 
and in teaching. For several years he was Principal of 
Andover, New Hampshire, Christian Institute, (afterwards 
removed to Wolfeboro, and then again located at Andover as 
Proctor Academy,) where he had achieved commendable suc- 
cess, though handicapped because of limited funds, fitting 
several students for Dartmouth College, some of whom have 
become strong men in their chosen professions. From Andover 
he went to a professorship in Union Christian College, Merom, 
Ind., but did not remain there long. Then he went to Kansas 
and engaged in preaching. His pulpit work was of high type, 
strong, logical, spiritual, and his Christian character beautiful, 



278 THE CHRISTIAN DENOMINATION 

ethereal, perhaps heightened by declining health. In August, 
1891, he relinquished his post, and died a little later. 

Rev. E. Cameron acted as President for two years, until 
Rev. O. B. Whitaker went to fill the vacancy in 1893. Dr. 
Whitaker held his post thirteen years, and during that time 
raised a large sum of money, considerable being contributed 
from his private means. He had the satisfaction of putting 
the building in good order, and of seeing students assemble in 
large numbers. 

CHRISTIAN CORRESPONDENCE COLLEGE 

Recognizing the limitations of many ministers whose cir- 
cumstances forbade their attending a theological school, the 
quadrennial session of the American Christian Convention of 
1886 approved "establishment of a correspondence school under 
the care of the president and faculty of Antioch College." Pre- 
liminary announcement of Christian Correspondence College 
appeared in 1888, and the following year, with headquarters at 
Standfordville, N. Y., the College announced its faculty and 
curriculum. A Board of Control was elected, consisting of 
Rev. Martyn Summer-bell, President, Rev. E. A. DeVore, 
Secretary, five college presidents and three other ministers. 
Courses in theology and kindred topics were offered that year. 
The school has continued, with some interruption, until the 
present time. Perhaps need for it grows less as other oppor- 
tunities multiply. The registration has been nearly thirty 
during some years. 

VALE, ANTIOCH 

Their last attempt to control Antioch College was made by 
the Christians in 1882 and following years, ending about the 
close of President Long's incumbency. In 1882 a Christian 
Educational Society was formed to operate and finance the 
school. Suspension of college work for an indefinite period had 
been announced at the commencement in June, 1881. "So the 
doors were locked, the students disbanded, the professors called 



VALE, ANTIOCH 279 

to other institutions, and silence held sway for a year over the 
deserted college." x However, the citizens of Yellow Springs, 
to their great credit, resolved that the College should be started 
again. They met and chose a committee to sound the trustees 
on the question of reopening Antioch College under auspices 
of the Christian denomination. "Favorable answers having 
been received, another meeting was held at Yellow Springs, 
March 28, 1882. At this meeting were present many prominent 
members of the Christian denomination, and friends of the 
College. From these were chosen twenty men who should con- 
stitute the Christian Educational Society." 2 Sixteen hundred 
dollars income from endowment funds was also placed in the 
Society's hands to help meet expenses. 

More difficult was the work of securing a faculty; but by 
fall that too had been accomplished, Rev. O. J. Wait, of New 
Hampshire, being President, and the faculty being called from 
Vermont, New York, Ohio, Indiana, and Nebraska. Rev. M. 
M. Lohr, field agent, diligently sought out students during the 
summer, and a good-sized convocation was held on Wednesday, 
September 13, 1882, in the college chapel. Many friends 
assembled at that time to rejoice over Antioch's revival, and the 
possibility that it might again become a college of the Chris- 
tians. Rev. Josiah Knight, Rev. E. W. Humphreys, Rev. Mr. 
Lohr, and others were very active in behalf of the reopening; 
and the sessions of September 13 were much like a celebration 
and commencement occasion. 

In 1883, Rev. D. A. Long, of North Carolina, became 
President, his administration continuing until summer, 1899. 
His services were effective, and in many respects brilliant. But 
disaffection arose in the Educational Society, which finally 
abandoned its attempt to carry the college burden, and the 
courts were invoked to decide the rights of parties concerned. 
The American Christian Convention in 1894 ordered that no 
appropriation from general educational funds be made to 

1 The Antiochian, July, 1883. 2 Ibid. 



280 THE CHRISTIAN DENOMINATION 

Antioch until such time as the denomination should be granted 
larger representation on the board of trustees 1 (it then had 
eight members, against twelve Unitarians). This was practi- 
cally the last expiring hope of the Christians relative to Antioch. 
One who studies the list of presidents, professors, and stu- 
dents of Antioch, and the names of trustees and benefactors, 
must be impressed with the fact that many great and prominent 
men have served and befriended that College. One or two 
presidents have served Harvard College in the same capacity. 
Judge Mills, mentioned in connection with the early history of 
Yellow Springs and Antioch, said in 1876 that "though Antioch 
has had an existence of less than twenty-three years and grad- 
uated her first class nineteen years ago, and though she suffered 
an interruption during the war, she can point with pride to 
the high character of many of her students, to-wit: members 
of both branches of the legislature of Ohio, and of other states ; 
a secretary of state ; a superintendent of insurance ; an attorney 
general; members of congress; judges of courts; consuls to 
Europe; editors of educational journals, and of other news 
papers; brigadier and major generals; president of the Grand 
Army of the Republic; presidents of banks; presidents and 
professors of colleges, etc., etc." 2 The most famous littera- 
teurs and college professors in America have been lecturers at 
Antioch. Once that institution's fame was second to that of 
no college in America. 

LE GRAND CHRISTIAN INSTITUTE 

The school at Le Grand, Iowa, was passing through its 
severest trials in this period. School work had been suspend- 
ed, when the new building was begun. Prospects for complet- 
ing the students' home were good when building operations 
began. Then funds failed ; money was borrowed ; the building 
was mortgaged as security, and later sold under the sheriff's 
hammer; nor were those interested able to redeem it. "The 

1 Minutes of A. C. C, 1894. 2 Antiochian, July, 1876. 



OTHER SCHOOLS 281 

already heavy financial burdens pressing hard upon the broth- 
erhood were made still more intolerable by the storm of June, 
1885, which removed the roof and damaged the walls to some 
extent. Over $2,500 indebtedness, with a storm-beaten build- 
ing, was enough to discourage many strong and faithful hearts ; 
but there was not a willingness to surrender." After this 
calamity the property was sold back to the State Conference. 
Rev. W. C. Smith, to whom many thanks are due, raised money 
to consummate the deal and restore the property. About the 
time Le Grand Institute was becoming a college, Rev. Moses 
McDaniel also did heroic work as financial agent. 

After the lapse of eleven school years without Institute 
sessions, and when the tornado's dire work had been largely 
overcome, and the new edifice was sufficiently completed, school 
reopened under a new charter as Le Grand Christian College, 
in September, 1889, with Rev. D. M. Helfenstein as first 
college President. His skilful administration avoided many 
difficulties, and gradually the much needed equipment was got- 
ten together. Before the new building was finally completed, 
the old one had been demolished. 

OTHER SCHOOLS 

Starkey. — Starkey Seminary continued under the succes- 
sive supervision of Revs. Messrs. O. F. Ingoldsby, W. J. Rey- 
nolds, G. R. Hammond, and A. H. Morrill. Its constituency 
and support were mostly local toward the end of this period. 
But school work was of a grade required by the regents of the 
University of New York. 

Union Christian. — This College had but two presidents 
during these years, Rev. Elisha Mudge and Rev. L. J. Aldrich, 
both able men. the latter serving for a long term. Financial 
difficulties beset the way and hampered the College in its useful- 
ness and proper work. 

Weaubleau Christian College continued under its founder, 
doing its work without noise, but surely winning its way. 



282 THE CHRISTIAN DENOMINATION 

PUBLISHING INTERESTS 

The Christian Publishing Association. — Debt clouds hung 
persistently over The Christian Publishing Association ; and the 
new publishing plant, occupied since 1872, did not prove such 
a paying investment as was hoped. Various expedients were 
adopted to remedy matters. Twice the general Convention 
and The Publishing Association had consulted about transfer 
of the property to the Convention, but no transfer was made. 
Instead the membership in both bodies was made identical, a 
device still persisting. Liabilities amounting to nearly f 14,000 
were reported, with assets nearly equal. Such conditions were 
clearly unsatisfactory. 

With an identical membership for both bodies it has been 
found necessary to hold sessions at the same time and place, 
and hence The Christian Publishing Association has convened 
once in four years since 1886. At Marion, Ind., sale of the 
publishing plant was authorized, and within a month the 
premises were acquired by a railroad company in Dayton for 
$22,000, the equipment being disposed of later, and the Asso- 
ciation's business went into rented quarters. 

Articles of incorporation were secured in 1893, the third 
article of which reads : "Third, the purpose for which said cor- 
poration is formed is: The object of this Association shall be 
to promote the union of Christians, and the conversion of the 
world by the publication of books, tracts, periodicals, and do 
any other such work as may with propriety be done by a 
Christian Publishing Association." Rev. D. A. Long 
was elected President of the trustees, and Rev. C. W. Choate, 
Secretary, the latter being succeeded within a few months by 
Rev. A. H. Morrill. Prosperity returned. Custom work was 
courted. 

The regular publications were: Herald of Gospel Liberty; 
Sunday School Herald, for boys and girls, weekly since 1882 ; 
Glad Tidings, later discontinued ; The Little Teacher, begun in 



PUBLISHING INTERESTS 283 

1881; The Bible Class Quarterly and Teacher's Guide, begun in 
1879; and The Intermediate Quarterly. Under various names 
and combinations these Sunday-school supplies have been staple 
products of the Association and its chief sources of revenue. 
The "Christian Hymnary" passed through several editions, and 
was the standard denominational hymnary for many years. 

In the South. — The Southern Christian Convention con- 
tinued to foster publishing interests. Its chief support has 
been given to the Christian Sun, which was a private enter- 
prise during this period, although receiving moral and finan- 
cial support of the Convention. Rev. Messrs. J. P. Barrett, 
W. T. Walker and W. G. Clements were editors, Dr. Barrett 
for two terms. The Sun's constituency has increased, as have 
its good offices and influence. Its advocacy of general enter- 
prises, notably the building of Elon College and the Christian 
Orphanage, has been strong and consistent. 

In Canada. — Periodical ventures of Canadian brethren had 
failed up to this time, partly on account of insufficient support. 
But nothing daunted by former experiences, Rev. Thomas 
Garbutt, for the Ontario Christian Conference, began to issue, 
in January, 1890, The Christian Magazine, now The Christian 
Vanguard, a magazine of sixteen pages devoted especially to 
the welfare of the Ontario churches and Conference. Confer- 
ence owns and controls the publication, which still continues 
its beneficent work. 

In 1890 the American Christian Convention authorized its 
Secretary, Rev. J. J. Summerbell to issue a little official 
paper called the American Christian, and that paper was begun 
in 1891, and published several years with profit to the general 
cause. Its place has been supplied latterly by a department 
in the main official organ. 1 

1 Conference and private papers have been quite numerous ; but no attempt 
has been made to gather a complete list of them. 



284 THE CHRISTIAN DENOMINATION 

ORGANIZED MISSIONS 

The Missionary Society of the Christian Church had become 
the Mission Department of the Convention in 1878, with Rev. 
J. P. Watson as Mission Secretary, and the Society's 
Executive Board as a Mission Board for both denomination 
and department. Here begins effective organized missionary 
work by the Christians, more than eighty years after organiza- 
tion of the denomination in Virginia. During its first six 
months $445 came into the Society's treasury, and a neat sum 
of f 2,200 the first year. Dr. Watson's duties had been defined 
chiefly as co-operation with conferences in missionary work; 
but immediately upon the Convention of 1878 he called for 
dimes from children for mission work, and thus commenced 
what was afterward called a The Children's Mission," represent- 
ed by a department in the Herald of Gospel Liberty. 

Children's Mission. — Money was now invested in home mis- 
sionaries in many fields, and reports of their work were contin- 
ually kept before the people. The plan "took," and succeeded. 
Rev. Hugh Beardshear, of Nebraska, was first missionary of 
the Children's Mission, employed in 1879. 1 In 1882 Dr. Watson 
reported employment already of twenty-two home missionaries, 
and raising of f 11,595 in eight years. W T ork had been done in 
Ontario and a dozen states, North and South, ranging from 
Maine to Texas. 

Through the Mission Secretary the custom of observing 
"Children's Day" for home missions was introduced, and from 
1882 to 1886, five years, that custom netted $5,850. The 
custom still continues, having been formally adopted by Con- 
vention in 1882, and the second Sunday in June having been 
designated as home mission day. 

FRANKLINTON CHRISTIAN COLLEGE 2 

Out of the Children's Mission grew another enterprise 
fraught with unforeseen good, namely Franklinton Literary 

1 Minutes of the A. C. C, 1882. 2 Much of the matter in this sketch 

was furnished hy Pres. H. E. Long ; the halance from many sources. 



FRANKLINTON CHRISTIAN COLLEGE 285 

and Theological Institute, now known as Franklinton Christian 
College, located at Franklinton, N. C, twenty-seven miles 
north of Raleigh. In 1878 Rev. H. E. Long was conducting 
a common school for colored boys and girls, which seems to 
have suggested a possible larger work of the same kind. Rev. 
George W. Dunn, a colored preacher also, about this time 
entered into correspondence with Dr. Watson, Mission Secre- 
tary, urging that mission funds be employed for instructing 
needy colored people and providing for their education. In 
response to this appeal and the solicitation of Dr. Watson, Rev. 
George Young, of New York, went to Franklinton in 1880, 
assuming charge of the school already started by Mr. Long, 
holding sessions in an old church near the present school build- 
ings. Of course the pupils gathered had very limited ability 
to help themselves, and at once the necessity of larger and 
better quarters was apparent. J. E. Brush, of New York, 
visited the school in 1881 and became interested, and later was 
its general soliciting agent. An appeal for funds brought 
ready donations, and under supervision of Rev. J. W. Wellons, 
a southern man, the main building of the Institute was erected, 
and dedicated with appropriate exercises near the close of 1882. 
A chapel and eight rooms were constructed in this building, 
which was named "Brush Hall," after the generous deacon and 
soliciting agent. Already another call for funds had gone out, 
this time for construction of a dormitory; and Mrs. Emily 
Wilson, of Philadelphia, built and furnished the dormitory, 
naming it "Gaylord Hall," in memory of her father. Young- 
ladies have occupied the dormitory rooms, and all students 
have boarded there. At her decease Mrs. Wilson left the 
Institute $4,000 bv will, and a like amount for the Children's 
Mission and the Christian Biblical Institute respectively. 
Later the North Carolina Conference (colored) bought a lot 
adjoining the Institute premises, and built a president's home ; 
but unfortunately that building was burned in 1904 and has 
not been rebuilt. 



286 THE CHRISTIAN DENOMINATION 

When the Mission Department of the American Christian 
Convention was thoroughly organized for work, in 1886, the 
Franklinton school was made Convention property, and placed 
under a Board of Control. School property and endowment 
funds amounted then to about $10,000. Rev. O. J. Wait added 
$1,000 to the fund, and other sums have swelled the total. A 
perpetual charter was granted the school in 1891, its name 
being changed to Franklinton Christian College. From the 
first the College's success has been pronounced, and accommo- 
dations have been utterly inadequate. 

FOREIGN MISSIONS 

Except the effort for an African mission, nothing was 
done about foreign missions until early in the eighties. Alaska 
was suggested as a mission field in 1882, and the next year Dr. 
Watson urged foreign missions through the Herald of Gospel 
Liberty. Money began to come in, the first dollar being from 
Isaac Kay, M. D., Springfield, Ohio. Sums were contributed 
along until 1886, and when Convention assembled that year the 
amount of $1,281.69 was in hand. A man had also been 
selected as missionary. 

Convention decided to open a mission in Japan, and Rev. 
Z. A. Poste was asked to become missionary, but was compelled 
to decline. During the presidency of Dr. D. A. Long, at 
Graham College, a sketch of which has appeared in this volume, 
Rev. D. F. Jones had attended that institution, and had made 
known to the President his missionary inclination. Jones 
and his wife had come from England to America not long before 
that, and Mrs. Jones's desire to become a foreign missionary 
was as strong as her husband's. Dr. Long talked over the mat 
ter of a suitable field with the member of Congress from his 
vicinity, and found that Jones's nationality and Great Britain's 
influence would likely give him a good opportunity in Japan. 
Dr. Long then communicated with Mission Secretary Watson 
about the Joneses, with the result that they offered themselves, 



FOREIGN MISSIONS 287 

were accepted, were given a farewell at Irvington, N. J., sailed 
for Japan, reaching that country in the spring of 1887, and 
located at Ishinomaki, a quaint fishing town east of Sendai, on 
the coast. They purchased land for a church building, which 
was dedicated in February, 1888. 1 Their first church was 
organized in Ishinomaki, and had twenty-three members at the 
date of dedication. And so at last the Christians were really 
planting gospel seed in the Orient. 

Missionary sentiment was strong at Albany and succeed- 
ing quadrennial conventions. The suggestion of a woman's 
missionary society with auxiliaries was made at Albany, in 
1882, and Dr. Watson recommended the same in 1886. While 
Convention was steaming down the bay from New Bedford, 
enjoying an excursion, on the boat "Monohansett," Rev. A. H. 
Morrill, of the Missionary Committee, reported recom- 
mending twenty-five women to constitute a Woman's Board for 
Foreign Missions. 2 

Woman's Boards. — Immediately the women organized, 
adopting a constitution, and choosing Mrs. Achsah E. Weston 
as President, Rev. Emily K. Bishop as Vice-President, Rev. 
Ellen G. Gustin as Corresponding Secretary, Miss Annie E. 
Batchelor as Recording Secretary, and Mrs. Elizabeth D. Barry 
as Treasurer. A tinge of romance still clings to this Board on 
account of the circumstances of its organization. It imme- 
diately began active work, and has continued ever since, having 
raised $35,000 for Convention missions. One of the first plans 
was to educate a medical missionary, but for some reason that 
never has been done. 

The Mission Secretary had been urging conferences to 
co-operate with him in foreign missions (they had already 

'E G. L., February 2, 1888. 2 Rev. Ellen G. Gustin, Mrs. Florence E. 

Howard, Miss Clara E. Rowell, Rev. H. Lizzie Haley, Mrs. Annie E. Lewis, Rev. 
Emily K. Bishop, Annie E. Batchelor, Mrs. E. A. Couse, Mrs. Jennie Garland, 
Mrs. J. H. Barney, M. Emma Godley, Mrs. Elizabeth D. Barry, Rev. Sarah FA 
Garwood, Mrs. Martha J. Wilcox, Mrs. Edith D. Cate, Mrs. Kate M. Judy. Rev. 
Rebecca Kershner, Rev. Jeannie Jones, Mrs. Oriella K. Hess, Miss Maude Shenk, 
Mrs. Emma Rasmussen, Mrs. Mattie P. Jackson, Mrs. Achsah E. Weston, Mrs. 
Nancy Slack, Mrs. Sarah Shockley. 



288 THE CHRISTIAN DENOMINATION 

been doing that in home missions), and he reported that four- 
teen conferences had responded, that fifteen women had been 
chosen as mission secretaries, and that thirty women's societies 
had been formed, the first being in West Mansfield, Mass., 1 in 
1885. A few juvenile societies were also reported. 

Marvelous results, it will be observed, have already grown 
out of the Children's Mission. But jet another agency was 
needed to complete the list. At Marion, Ind., during the 
Convention, thirty women met and constituted a Woman's 
Board for Home Missions. They adopted a constitution and 
elected the following officers: President, Rev. Mary A. Strick- 
land; Vice-President, Mrs. O. H. Keller; Recording Secretary, 
Miss C. Ella Keifer; Corresponding Secretary, Mrs. J. P. Wat- 
son ; Treasurer, Mrs. D. A. Long. 2 Immediately and ever since 
the helpfulness of this Board has been manifest in the denom- 
ination's home missions. 

Japan Mission. — Returning to the Japan mission, we find 
Rev. and Mrs. Jones moving to Tokyo, a treaty port, by order 
of the government, and opening a preaching place in that great 
capital. However, the northern work was still prosecuted by 
Japanese pastors and workers, and supervised by the Joneses, 
who made trips northward as necessity called. Several points 
around Ishinomaki were worked, a church was organized at 
Ichinoseki, and a Tokyo church was gathered in 1889. 3 At the 
end of four years there were three organized churches with 
ninety-two members. 

Additions to the missionary force were made as follows: 
Rev. and Mrs. H. J. Rhodes joined the mission in 1889, but 
returned to America after about two and a half years of serv- 
ice; Rev. and Mrs. A. D. Woodworth and Miss Christine Penrod 
were commissioned in 1892. Mr. Woodworth was professor in 
Union Christian College when called to the Japan work. The 

1 The Ladies' Home and Foreign Missionary Society of the Warren and Sussex 
Counties Christian Quarterly Conference, of New Jersey, was organized in 1885. 
There were societies in Vienna and Baleville. — Chris. Miss., August, 1897. 
2 Minutes of the Convention, p. 221. 3 H. G. L., April 24, 1890. 



THE CHRISTIAN MISSIONARY 289 

Joneses resigned in 1893, 1 and went to China in fulfillment of 
a long- cherished desire, remaining in service of the British 
Bible Society until its work was interrupted by the Boxer 
rebellion. They lost all their property, and barely escaped 
with their lives. For some time they resided in San Francisco, 
but soon Mr. Jones went to his work in China, leaving his 
family in America. Mrs. Jones, being stricken with con- 
sumption and wishing to see her husband once more, bade fare- 
well to her children and crossed the ocean to Shanghai. He 
was inland, but proceeded to Shanghai on learning of her pres- 
ence, only to find that she had passed away and had been buried 
in the soil of China. 

Rev. E. C. Fry quit his pastorate in Woodstock, Vt., in 
1894, and went to Japan, leaving his then infant daughter 
with loving friends near the old Rhode Island home. Miss 
Susie V. Gullett, sometime lady principal at Union Christian 
College, volunteered for Japan and went in 1894. 

The Japan mission's first convert was a youth named 
Toshio Ohta, talented and versatile, who became a very skilful 
interpreter. Seichi Watanabe was the first ordained pastor. 
Changes in personnel of the Japanese working force have been 
almost kaleidoscopic, and cannot be followed here. 

The little church and wee little parsonage beside it in 
Ishinomaki cost $125 gold. The next church property secured 
was in Oji, 1894, costing |180 for a site and $650 for building. 
Just as the denomination rounded its hundredth milestone, 
Endeavor Societies outside of New England were gathering 
funds for a church building in the Japanese capital. 2 

THE CHRISTIAN MISSIONARY 

Missionary propagandism was conducted through existing 
denominational periodicals, until 1894. The Convention of 
1890 had authorized establishment of a missionary magazine; 

*B.. G. L., November 22, 1894. 2 The New England Ehdeavorers have 

always contributed toward support of a missionary. 



290 THE CHRISTIAN DENOMINATION 

but way did not open for it until the fall of 1894, when, in 
October, Mission Secretary J. G. Bishop issued a sixteen-page 
magazine devoted to the denomination's home and foreign mis- 
sions. It at once received adoption by the people and Mission 
Board, and has since continued. Dr. Bishop mada the maga- 
zine indispensable, filling it with a surprisingly varied and 
interesting class of missionary matter, which came to a hungry 
constituency like palatable food. The Mission Secretary was 
both editor and publisher. His early efforts were attended by 
many vexations, but perseverance and toil won success. 

When the first world's missionary congress was held in 
London, in 1888, Rev. N. Summerbell was delegate, and 
thus the denominational missionary enterprise became linked 
with the great world of missions. 

RETROSPECT OP ONE HUNDRED YEARS 

A hundred years! Looking back over the path traveled 
from 1794 to 1894 we have noted very remarkable consequences 
following apparently insignificant causes. Impulse was 
received and a movement created which has reached tens of 
thousands of hearts and lives. The cry for religious liberty 
and freedom of conscience has re-echoed powerfully. A few 
individuals in the erstwhile priest-ridden South, the dogma- 
bound states of New England, and the largely irreligious West 
asserted the integrity of conscience and its superiority to 
dogma, and abjured forever the rule of ecclesiasticism. Soon 
they were disfellowshiped and driven to one another for mutual 
comfort and spiritual assistance. The logic of events threw 
them out of joint with existing denominations. Freedom of 
thought cast doubt upon their moral integrity, and defense of 
their tenets branded them as heretics. These few men suffered 
malicious slander and persecution, social disability and loss of 
esteem. But by degrees their position became that of reformers, 
propagandists, itinerant venders of a homely gospel; icono- 



RETROSPECT OF ONE HUNDRED YEARS 291 

clasts that struck at church demi-gods and hierarchies and 
demolished a deal else that might have been spared. 

They traveled from place to place, with exuberant joy 
proclaiming their liberty and a gospel that gripped the masses 
among whom they moved. Great revivals followed, whole 
communities were touched, converts flocked to the new stand- 
ard, and yet more to old communions, to live transformed lives. 
For spiritual safety and fellowship they were forced to organize 
churches and ordain preachers. A new denomination was not 
planned, was not sought. So simple minded were those early 
leaders and their converts that they were content to be simply 
Christians, unadorned with other sectarian names, and still 
hoped to find liberty in existing denominations. Bootless 
hope, doomed to disappointment ! 

Wolves crept into the flocks and tore the sheep. Still 
more radical and subversive doctrines than their own found 
espousal among the Christians. Protection must be provided, 
ministers must be accredited ; and conferences were organized, 
rudimentary, often ephemeral, whose minutes were shorn of 
every sentiment or statement that might be distorted into creed 
or saddled upon men as trammels or leashes. Even conference 
officers died officially when the session adjourned. When 
necessity compelled closer organization for self-preservation, 
men sounded warning and predicted a new tyranny and inqui- 
sition. Chaos stood ready to envelop all. Could this inchoate 
mass be fused into form ? Why not try ? A general meeting 
was called to unify conferences and give counsel, sparsely 
attended, yet a harbinger of hope, a source of inspiration, a 
clearing-house of ideas. It dubbed itself a "General Confer- 
ence." On successive years it met and delivered itself; then 
it died. No; animation was suspended, the General Confer- 
ence was revived and has grown stronger for nearly ninety- 
two years. 

Meantime the Christians spread all over New England, 
into New Brunswick, Nova Scotia, Quebec, Ontario, into every 



292 THE CHKISTIAN DENOMINATION 

state and territory east of the Mississippi, into Missouri, 
Arkansas, Mississippi, Louisiana, and Texas. As a revival 
campaign the Christians' movement was superlative. 

And then the future ministry : where should it be grounded 
in the principles of the denomination ? Surely not in existing 
sectarian schools. Congenial schools of the prophets must be 
established. Some cried, "Stop ! We want no sectarian dille- 
tante ministry, no imitation of them !" Others said, "We must 
have schools, but they need not be theological. Make them 
academies and high schools and colleges; for we must have 
education." A third voice called attention to the marvelous 
success attending a ministry raised among the common people, 
Always a few, stalwart seers, men of first-class training, saw 
the true bearing of education upon a movement destined to play 
an honorable part in ushering in larger fraternity. Ignorance 
could beget only bigotry; intelligence was kin to brotherhood 
and tolerance. An educational revival resulted, first provo- 
cative of secondary schools, and then of early disastrous 
attempts at college building. Experience was costly, and not 
immediately effective. But from the days of Antioch onward 
the Christians have planted and nourished, scantily indeed, 
their several colleges, until they are maturing and outgrowing 
their infantile diseases. And with the rest came a theological 
school ! 

Only heroic itinerancy has surpassed journalism in build- 
ing the Christian denomination. From the founding of the 
earliest religious newspaper in the world forward a horde of 
journals, lesser and greater, have sprung into existence in the 
denomination, many of them doomed to the capacious maw of 
Elias Smith's Herald of Gospel Liberty. That journal has 
outlived animosities, overcome poverty, temporized with cred- 
itors, traveled from city to city, with hardly an interruption 
of its weekly issue. For longevity it is unapproached in the 
brotherhood, the southern organ being its nearest rival. But 
the Christians have always used printer's ink in large quanti- 



RETROSPECT OF ONE HUNDRED YEARS 293 

ties, and have tried all manner of publishing suitable to a 
religious cause, with enormous benefit. 

The old word "itinerant" is now completely displaced by 
other more euphonious terms ; but the home missionary of those 
formative days was a veritable traveler, who experienced all 
the discomforts and hardships of pioneer and border-civiliza- 
tion life. He usually had home and family, and the wonder is, 
not how he survived, but how his family eked out an existence. 
The initial impulse that spread the Christians' movement all 
over eastern America had not spent itself. The bow had 
spring, and the bow-string had twang, as these arrows of evan- 
gelistic flame were shot out to kindle spiritual life. But new 
times were dawning, and people began to exhibit conscience 
about the home missionary's lot and impecuniosity. Alongside 
spontaneous gospel proclamation began to run studied subsi- 
dized efforts. Home mission societies were organized every- 
where, men were sent and given meager doles for preaching the 
undying truth. The aggregate of that work and expenditure 
was large, and its results still abide. Eventually a centralized 
missionary agency supplemented the conferences. 

About forty years of home missions and over three-quar- 
ters of the eighteenth century had gone before the denomination 
ventured abroad to undertake a foreign mission. Japan was 
then voracious for western things, and missionary progress 
was rapid beyond hope; and Japan was chosen as a field for 
foreign work. 

General organization was capped by state and sectional 
conferences and associations, professedly brought into existence 
to play father and elder brother to enterprises and missions 
needing aid and direction. With wider vision and resources 
multiplied, those state organizations have planted churches in 
larger centers and cities for strategic purposes. 

The Christians have been an international body since their 
preachers founded churches in the Dominion of Canada, about 
the time of the War of 1812. The chasms caused by Civil War 



294 THE CHRISTIAN DENOMINATION 

have been closed up ; and when 1894 marked her first hundred 
years, the Christian Church could boast of eleven hundred 
ministers, about the same number of churches, and a member- 
ship of perhaps a little more than one hundred thousand 
members, with the usual denominational machinery and insti- 
tutions, educational, missionary, publishing, and others. 

To many readers these results will seem incommensurate 
with a century of time and effort expended. They do not 
compare with what other denominations have done and become. 
But let readers remember that the Christians have ever sought 
to further a cause and propagate a principle, rather than build 
a denomination or weld it into a sect. Perhaps the cause has 
thriven better while the denomination grew slowly. And upon 
the whole the Christians have been content to decrease if 
Christian liberty might increase. Even the most sanguine 
prophet among them during any decade could hardly have 
dreamed what liberty and brotherhood the close of the denom- 
ination's first century would witness. Not that the denomina- 
tion has contributed a lion's share to the change; but it has 
done nobly. 

Well might the year 1894 have been celebrated with joy 
and acclaimed throughout the brotherhood. But alas! it 
passed with chilling indifference, except in the quadrennial 
convention of that year and in the South, where the centennial 
was observed among the churches and by a centennial edition 
of the Christian Sun. 



SOURCES FOR CHAPTER XIII 

Herald of Gospel Liberty, Vol. LXX-LXXXVI. 

Minutes of the American Christian Convention, 1878-1894. 

Catalogues of the Various Schools and Colleges. 

Early volumes of the Christian Missionary, beginning with 1895. 

Special Articles furnished by Request. 

Centennial of Religious Journalism, edited by J. P. Barrett, D. D. 



CHAPTER XIV 



CHAPTER XIV 
Union and Disunion 

SO OFTEN has the "union" question cropped out in the 
history of the Christians that no coherent account can be 
given except by exclusive handling of that subject, and 
we devote a chapter to it. 

Union — a subject for grandiloquent oratory, well-rounded 
periods; a subject for misunderstanding and debate; another 
sunken rock upon which the denominational ship has sometimes 
nearly split; an uncharted sea to be explored by hardy mari- 
ners, but not to be traversed with full sail and spumy prow. 
And yet union, real and true, is the most desirable state one 
could wish for the church. 

The Christians themselves have not understood or inter- 
preted their union principle or position uniformly, nor have 
they practiced it uniformly. To some it has meant co-opera- 
tion, to others federation, to a third party amalgamation of 
denominations, to a fourth party a less tangible but real spirit 
of unity and brotherhood that sinks differences and levels 
divisions, allowing people to mingle as two drops of water do 
when in contact. Often it has been called "Christian union" 
to denote this spiritual aspect. With such divergent inter- 
pretations, naturally the Christians have wrangled among 
themselves about union. But, speaking generally, they have 
consistently cultivated and manifested a Christian spirit and 
fellowship for Christians of all denominations, insisting that 
they were Christians only who showed a Christian character. 
Such have found welcome fellowship among them. 

Early leaders of the Christians advocated union, and prob- 
ably Barton W. Stone was the greatest apostle of that doctrine. 
Whether one reads his autobiography, or his apology, or his 



298 THE CHRISTIAN DENOMINATION 

sermons, or editorials in his Christian Messenger, he must 
continually encounter the subject of union. Stone's propa- 
gandism served to keep that subject perennially before the 
denomination, causing him to be grossly misunderstood and 
severely criticised; and the denomination suffered inestimable 
damage in several respects. Had not several men of great 
influence stemmed the tide, history might be considerably 
different. 

Reading Stone's teaching, one will often find about it a 
penumbra of intangibility, a sort of theoretical impracticabil 
ity. He certainly did not advocate amalgamation or denom- 
inational union by legislation; but he branded the sin of 
sectarianism, and preached the duty of abolishing divisive 
names and polities and doctrines among Christians, and culti- 
vating the spirit of harmony and co-operation. He believed 
that the Christians had reduced the grounds of fellowship to 
their lowest terms, and that real practical union would ensue 
whenever those terms were met. When Christian people throw 
away party names, like Baptist, Methodist, Lutheran, and 
others, and rest content to be simply Christians; when they 
cease to talk dogma in theological phraseology, and instead 
talk Scriptural teaching in Scriptural language; when they 
admit people to church membership on grounds of Christlike 
character ; then they will naturally flow together and union will 
follow, because they have become like each other, with nothing 
to hold them apart. Hence the Christians have insisted that 
they desired something behind co-operation and federation 
and fusing of sects, and those phases of fraternity have failed 
to greatly interest them. 

There has been union courtship between the Christians on 
one hand, and Free Will Baptists, General Baptists, Disciples 
of Christ, Unitarians, Christian Union and Congregationalists 
on the other. One might charge the parties with coquetry, 
did he not discover earnestness and desire to promote true 
Christian fraternity. 



WITH FREE WILL BAPTISTS 299 

WITH FREE WILL BAPTISTS 

The Free Will Baptists arose contemporaneously with the 
Christians in New England, and strove for almost the same 
things. In New Hampshire they intermixed in revival work, 
in conferences, in ordinations, yet each retained his chosen 
affiliation. And Smith and Jones and Mark Fernald and 
other men frequented Free Baptist gatherings and shared in 
the service. 1 Printed reports of those early meetings do not 
distinguish between Free Baptist preachers and others. 2 Those 
delightful associations were mentioned frequently as examples 
of Christian union. What was so common in New England 
then was characteristic later and in other sections, as both 
Christians and Free Baptists spread. Naturally union between 
the two bodies was often broached. In 1818 they were making 
overtures in northern New England ; but effected nothing except 
co-operation. 3 Probably the subject of baptism was in the 
way, as elsewhere. 

Two years later a conference was called at Covington, New 
York, "striving for a union between the two peoples." An 
agreement was reached by which the united body should be 
called "The Churches of God," (and the New York Western 
Conference contended that the name had Scriptural sanction,) 
they should have exchange of pulpits or ministers^ and labor 
in harmony. Each denomination had its protagonist to lead 
in the discussion. 4 And yet nothing came of the conference. 
It did not meet general approval, and matters of polity and 
doctrine obtruded themselves like awkward elbows. Immer- 
sion and the character of God and Christ were debated points 

Again, in 1823, Mark Fernald, as messenger of the United 
States Christian General Conference, visited the Free Baptist 
Yearly Meeting of his vicinity and asked whether the Free 
Baptists would co-operate in ordinations, baptism, and break- 

1 Fernald, p. 55. The fraternization was reciprocal. Se^ Chris. Her., 
Vol. II, p. 120. 2 A Religious Magazine, Free Baptist, Nos. I-VIII, passim. 

» H. G. L., Vol. I, p. 206. * Chris. Her., Vol. II, p. 107 ; Badger, p. 218 ; 

Records New York Western Conference, 1820. 



300 THE CHRISTIAN DENOMINATION 

ing of bread. 1 He did not find ready agreement, except upon 
the part of a few, and negotiations ceased. 

The same question arose in the South, before the War, and 
we find the North Carolina and Virginia Conference appointing 
a committee, about 1859, to correspond with the Cape Fear 
Free Will Baptist Association about union. 2 But union with 
the Free Baptists was still far away. 

And yet the courting continued. A climax was again 
reached about 1885, when a conference between Free Baptists 
and Christians was held in Boston, with fifty-six preachers in 
attendance. 3 A committee of eighteen was appointed, which 
met subsequently in New York and formulated the "New York 
basis," in substance this : The Bible the only rule of faith and 
practice ; Christian character the only test of fellowship ; inde- 
pendence and autonomy of each local church; union in work 
and worship, without controversy ; covenant to labor and pray 
for ultimate amalgamation of the two bodies. It was proposed 
to unite in the already well established foreign missions of the 
Free Baptists. The New England Christian Convention and 
New Y^ork State Association of Christians adopted the "New 
York basis," (as did some Free Baptist Yearly Meetings,) which 
was submitted to the Free Baptist General Conference in 
1886. 4 The American Christian Convention of 1886 was 
strongly urged in the president's address to consummate union. 
The Convention approved the work of the Committee of 
Eighteen and a continued effort to perfect union of both bodies 
on the designated basis. A committee of five was instructed 
to confer with all parties desiring Christian union; to act as 
fraternal messengers to the General Conference of Free Bap- 
tists, Southern Christian Convention, and other bodies. Rep- 
resentatives of Free Baptists attended the American Christian 
Convention to speak in behalf of their people. Delegates from 
the American Christian Convention went to Marion, Ohio, to 

iFernald, p. 173. 2 Kernodle, p. 300. "Records A. C. C, 1886. 

H. G. L., January 6, 1887. 



WITH FREE WILL BAPTISTS 301 

express hope of consummating union. But the Free Baptists 
did not consummate denominational union. 1 They voted : "We 
are ready to join in organic union with such Christians as may 
so far agree with us in doctrine and usage as to give assurance 
of continued harmony and peaceful relation in Christian 
work." 2 

In 1886 the Free Baptist State Convention of New York 
refused to endorse the basis formed by a Yearly Meeting at 
Middlesex, and the three Christian Conferences of New York 
thereafter felt less interest in union. 3 However, the State 
Christian Association sent a committee to Buffalo early in 1887 
to meet and arrange union with trustees of the Free Baptist 
Central Association. Things went swimmingly. The so- 
called "Phoenix basis" and "Stanfordville basis" were adopted, 
a constitution was arranged and adopted, and consolidation 
was recommended immediately. 4 The territory embraced was 
New York, New Jersey, Pennsylvania, and Ontario. But alas 
for human plans! It was discovered that the Christian 
denomination was in danger of dismemberment: its official 
organ said some caustic things; the Committee of Five of the 
American Christian Convention complained of being ignored; 
the Morning Star, of Boston, called the Christians "a nebulous 
body," and discouraged union. 5 

Another snag was struck when merging of educational 
interests was considered. It was proposed to make Starkey 
Seminary, on Seneca Lake, a nucleus for a large Institution. 
But financial inducements were not sufficient, and some objec- 
tions were urged against the location. Eventually the Free 
Baptists located on Keuka Lake near Penn Yan. Both denom- 
inations felt their position a minimum with nothing to surren- 
der; and so, in spite of the Buffalo meeting, no consolidation 
occurred, co-operation gradually ceased, and union remained a 
dream. During this courtship committee meetings or conven- 

1 H. G. L., January 6, 1887. 2 Ibid., April 21, 1887. • Ibid., March 
10, 1887. "Ibid., January 20, 1887. 5 Ibid., March 31, 1887. 



302 THE CHRISTIAN DENOMINATION 

tions were held at Boston, Fall River, New York, Middlesex, 
Phoenix, Buffalo, Whitestown, Oneonta, and perhaps other 
places. 1 

A union convention of the Connecticut and Rhode Island 
Association of Free Baptists, Rhode Island and Massachusetts 
General Six Principle Baptists, Rhode Island Association of 
Free Baptists, and Rhode Island and Massachusetts Christian 
Conference was held early in 1887, in New England, in the 
interests of union and closer fellowship ; but nothing developed 
worthy of note. 2 

A union involving Free Baptists, Christians, Disciples, and 
Church of God arose out of a ministerial association in Phila- 
delphia, and touched the cluster of churches of those commun- 
ions around the city. The local organizations called them- 
selves "United Christian Churches," and the whole group 
constituted "The Philadelphia Conference of Christian 
Churches." In the city ten churches were numbered from one 
to ten, and were known as First or Second United Christian 
Church, and so on. This was really a co-operation or federa- 
tion, and probably hastened the demise of some churches. 3 It 
was stated that the Free Baptist people arranged to leave their 
property to the Christian Conference if they lost organic life 
by any misfortune. 4 

WITH THE DISCIPLES 

This union agitation began in eastern Ohio in 1827. When 
the followers of Alexander Campbell became numerous in Ken- 
tucky, and Campbell and Stone had measured each other's 
positions, Stone began to urge union with the Disciples of 
Christ (the name which Campbell had selected for his follow- 
ers). It was objected that Campbell's doctrine of baptism 
differed from that of the Christians, and that he denied the 

1 H. G. L., March 24, November 17, 1887. 2 Ibid., March 10, 1887. 

3 Ibid., March 24, 1887. 4 The Free Baptists were formally united in some 

phases of work with the Baptists, October 5, 1911. Probably there will be no 
more courting between them and the Christians. 



WITH THE DISCIPLES 303 

work of the Holy Spirit in regeneration. Stone admitted 
differences, but insisted that they were not such as to preclude 
union, since in other respects Disciples and Christians thor- 
oughly agreed. Upon one point Stone would not yield one 
inch: he would not allow his brethren to surrender the name 
"Christian" as a denominational title, and used all his powers 
of persuasion to have the Disciples content themselves with 
that name. A public meeting was held at Lexington, Ken- 
tucky, in 1832, at which both Disciples and Christians agreed 
to leave aside their differences and to act as one. Neither 
party abandoned its position; neither party joined the other. 
They simply met and threw down the fence and mingled as 
brethren, without question as to which had gone over to the 
other. So said John Eogers. Stone took Rev. J. T. Johnson, 
a Disciple, as co-editor of the Christian Messenger; by his 
influence many Disciple churches called themselves "Chris- 
tians" only; and from both parties evangelists were sent to 
travel together in the name of and for the united cause, which 
rapidly increased. 

Alex. Campbell seems not to have actually shared in this 
union movement, but was represented by J. T. Johnson, John 
Smith and others. 1 His aim and convictions were tending 
otherwise; and ere long the Disciples began to assert their 
peculiarities and persuade the Christians to fall ia therewith. 
For one thing the Christians began to immerse for the 

1 Probably Campbell did not even favor the union. The Christian Messenger 
for November, 1831, quotes an editorial from the Millennial Harbinger (Camp- 
bell's paper) as follows: "Or does he [Stone] think that one or two individuals, 
of and for themselves, should propose and effect a formal union among the hun- 
dreds of congregations scattered over this continent, called Christians or Disci- 
ples, without calling upon the different congregations to express an opinion or 
a wish upon the subject?" "We discover, or think we discover, a squinting at 
some sort of precedency or priority in the claims of the writer of the above 
article," etc. P. 242. 

Campbell also insisted upon immersion before believers were received into 
fellowship, to which Stone answered ; "We cannot, with our present views, unite 
on the opinion that unimmersed persons cannot receive remissions of sins," and 
hence he did not make immersion a condition to church membership. Ibid., 
p. 245. 

Campbell, by strange argument, denied that chrematizo means to name 
or call by divine appointment ; wherefore the name "Christians" is no better 
than "Disciples," or other names. Ibid., p. 246, 



304 THE CHRISTIAN DENOMINATION 

remission of sins. 1 Stone's attention was called to the trans- 
formation, but he persisted that he believed in Campbell's 
sincerity, and that reason did not exist for his retreat. 

When Stone went to Jacksonville, Illinois, to live, he found 
there both Christians and Disciples, each bidding for his sup- 
port. He declined to join either until they should unite, 
dropping all party names, and becoming "Christians." His 
influence was strong and his counsel prevailed. This was 
about 1834. 2 Then followed a wave of "Campbellism" that 
swept the Christians off their feet, and aggregated about eight 
thousand accessions to the Disciples. No Christian Churches 
long survived in Tennessee, their cause was ruined in Kentucky 
and never has regained its former strength or prestige. Of 
the Southern Ohio Christians a majority of the preachers 
embraced "Campbellism" prior to 1837, and only about one 
thousand church members remained. 3 A man named C. A. 
Eastman, traveling through Indiana about 1846, reported 4 that, 
"In many places they [the Christians] have amalgamated with 
the Disciples, and are known only as the same people." Several 
years later it was reported 5 that on Stone's account conferences 
of the Christians had been dissolved and churches disbanded, 
and the people had become amalgamated with the Disciples. 

Stone asserted that he had not abandoned the Christians 
or joined the Disciples. His influence and efforts worked 
three ways : they helped to confirm the position of both Disci- 
ples of Christ and Christians on "Christian union;" they 
divided the Christians; they began endless confusion of 
Disciples with Christians. If the Disciples of Christ in 
various places call their churches "Christian Churches," and 
themselves "Christians" only, and gain adherents from the "old 
Christians;" if for years they were given credit in the United 

1 Stone and others came to believe in baptism for remission of sins ; but as 
stated in preceding note, he did not make it a test of fellowship. Chris. Mess., 
Nov., 1831. p. 252. See letter of J. P. Andrew, of Cincinnati, avowing belief 
in such baptism. Ibid., February, 1831. p. 46. 2 Stone, p. 79. 3 Chris. 

Pall., Vol. VI, p. 203. * Ibid., Vol. XV, p. 302. 5 Ibid., Vol. VIII, p. 283. 




5 § - 
;» K v-i 



WITH THE DISCIPLES 305 

States census for the Christians ; and if in the country at large 
most people know no distinction between the bodies: Barton 
W. Stone is largely to blame. Very naturally Disciple his- 
torians are claiming Stone and some of his co-laborers. 

At the New York Christian Missionary Convention, a gath- 
ering of the Disciples of Christ, held at Tully, N. Y.. in Sep- 
tember, 1873, resolutions were introduced in response to an 
expressed desire of "different brethren of the religious body 
known as 'The Christian Connection,' " creating a committee of 
five from the Disciples of Christ to visit the New York State 
Christian Association, a few days later, "to express Christian 
sympathy, extend our Christian greeting, and make known our 
desire to cultivate fraternal relations with them." Two com- 
mitteemen discharged the duty contemplated. The Association 
responded by choosing a committee of five to confer with the 
committee from the Disciples, "to seek, in the love of the Lord, 
for some basis of union in Christian work." Both committees 
met at Syracuse, N. Y., April 21, 1874, and after due consulta- 
tion signed a report recommending that Christians and Disci- 
ples cultivate each other's acquaintance, exchange pulpits, 
attend each other's conferences, associations, and missionary 
conventions, in hopes that eventually a common ground of union 
might be found. Rev. Messrs. I. C. Tryon, B. F. Summerbell, 
E. R. Wade, Latham Coffin and S. B. Bowdish signed for the 
Christians, together with Rev. I. C. Goff and Rev. Martyn 
Summerbell, who were present as interested spectators. Re- 
ports were submitted to each body concerned; but almost no 
further results are chronicled. 1 

We have already detailed the rise of "Campbellism" in 
Pennsylvania, and also explained how several Christian con- 
ferences came into existence in that state. In northern central 
Pennsylvania a considerable membership of Christians was 
reported after the War. Conferences also existed in south- 
western and northwestern Pennsylvania, the former including 

1 H. G. L., May 30, 1874. 



306 THE CHRISTIAN DENOMINATION 

territory where the Campbells met with their first success as 
reformers. To-day a very large proportion of churches in the 
Pennsylvania Conference are Disciple churches. 

John Ellis, visiting his former fields in Pennsylvania, sent 
glowing accounts of how Christians and Disciples had "come 
together on a platform of Christian union," and all belonged to 
the Pennsylvania Conference. 1 Only the Lewisburg church is 
left to-day. It was a case of slow absorption, extending over 
about thirty years. Rev. E. W. Humphreys, a historian and 
biographer of wide acquaintance among the Christians, wrote 
in 1878 of the union between Disciples of Christ and Christians 
in Pennsylvania. He stated that the method of union was to 
induce Christians to employ Disciple ministers, usually under 
guise of union ; that then the ministers gradually asserted Dis- 
ciple doctrines, and ultimately gained the churches. 2 

There has been no formal negotiation between general 
organizations of the denominations. There can be no general 
affiliation. Prof. Gates says that the Disciples have attained 
their remarkable growth by two methods — evangelism and 
proselytism. The latter is utterly repugnant to the genius of 
the Christians. Neither do they have communion service every 
Sunday, nor baptize for remission of sins, nor shut out all 
unbaptized persons from membership. These differences being 
perpetuated, union between the two bodies will be impossible. 

WITH THE UNITARIANS 

In the foregoing pages frequent mention has been made of 
relations between Unitarians and Christians. Unitarians 
entered Boston in 1785, with James Freeman. The very year 
the Christian Church, South, was organized, 1794, Unitarianism 
appeared in New York in the person of John Butler ; and hence 
the Unitarian movement arose contemporaneously with the 
Christians' movement; but the Christians early outstripped 
the Unitarians in point of numerical increase. Both had a 

1 E G. L., April 21, 1887; April 5, 1888. 2 Ibid., September 14, 1878. 



WITH THE "CHRISTIAN UNION" 307 

kindred tie in standing for religious liberty. In the process 
of time leading men in both denominations became acquainted 
and accorded mutual fellowship. 

A Mr. Fuller, a Unitarian minister in Wisconsin, became 
a member of the Northern Illinois and Wisconsin Christian 
Conference in 1844, and provoked considerable talk about 
union. 1 He published his action and position, and Christian 
ministers did the same. 

About this time and a little subsequently the Pennsylvania 
Christian Conference made overtures to three denominations 
— the Disciples of Christ, the Unitarians and the "Church of 
God." Resolutions touching the subject were passed in the 
Pennsylvania Conference and in the American Unitarian Asso- 
ciation. It was stated that one Unitarian minister had 
already been trying union. 2 Another conference or two had 
taken up union talk. 

But among the Christians the proposal did not meet much 
favor. In 1848 the New Jersey Christian Conference even 
passed a resolution of disfavor. However, the establishment 
of Meadville Theological School in 1843 kept up agitation. 
The Unitarians and Christians co-operated in that enterprise. 
That alliance did not suit a very large per cent, of Christians, 
except those nearest the seat of the School. It resulted in a 
stigma upon the Christians, who declared that they were not 
Unitarians in sentiment or teaching. A breach between the 
denominations over Antioch arose also, and later when action 
was taken in 1866, looking toward a theological school for the 
Christians, the coalition with the Unitarians was dissolved, 
although both general bodies have exchanged fraternal cour- 
tesies ever since. 

WITH THE "CHRISTIAN UNION" 

During the war a denomination calling itself the "Chris- 
tian Union" was quite prominent, with churches in western 

1 Chris. Pall., Vol. XIV, p. 73. 2 Ibid., Vol. XV, pp. 69, 134, 168, 170. 



308 THE CHRISTIAN DENOMINATION 

states, Ohio, Indiana, Illinois, and Missouri. In part the 
denomination was composed of people holding identically the 
tenets promulgated by the Christians, and in part of churches 
that had once belonged to the Christians, but had been alienated 
during the War. 1 Without thought we might expect the union 
subject to arise here. 

In 1869 the North Carolina and Virginia Conference had 
proposals before it involving the Christians and Christian 
Union, and appointed "four commissioners to confer with the 
Christian Union brethren of the Western States, if in the 
opinion of the commissioners such a conference should appear 
desirable." No results came of the action. 2 

In the state of Iowa a union was formed between the Iowa 
State Christian Conference and Christian Union brethren, 
during the summer of 1873. Each body met at Le Grand and 
held sessions by itself, while tentative union proposals were 
being discussed; and then joint sessions were held, resulting 
in formation of the "State Association of Churches of Christ in 
Iowa." Rev. J. B. Young was elected President, and Rev. W. 
V. Lucas, Secretary. This union was based on principles from 
the first adopted by the Christians : the Scriptures the only rule 
of faith and practice; Christian character the only test of 
church fellowship; independence of local churches; promotion 
of missionary, publishing and other co-operative measures. 

The aim was stated to be cultivation of Christian acquaint- 
ance between the bodies; promotion of harmony and union in 
Christian labor ; consideration and supervision of general inter- 
ests belonging to the Christian cause in Iowa. 

This Association was composed of delegates of churches 
and religious bodies responding to the general call. The 
enrollment at Winterset, in August, 1874, when the second 
session was held, was representative of five conferences and 
twelve churches. Then resolutions were passed touching 
"' ' *•'".-••'-"■ 

1 Annual of the Christian Church, South, 1871, p. 75. 2 Minutes N. C. 

and Va. Conf., 1869. See Ap., p. 390. 



WITH THE "CHRISTIAN UNION" 309 

employment of a soliciting agent for Le Grand Christian Insti- 
tute, which was supposed to be under supervision of the newly 
formed Association; concerning support of the Christian 
Biblical Institute, and patronage of the Herald of Gospel 
Liberty and Sunday School Herald. Delegates were appointed 
to the approaching quadrennial sessions of the American 
Christian Convention, to be held at Stanfordville, N. Y. As 
for Christian Union enterprises, a committee was raised to 
consider whether endowment of a professorship in Humboldt 
College, in Iowa, were feasible. 1 

To all intents and purposes this Association brought 
Christian Union people into line with the Christians, to support 
the latter's enterprises. A large tent owned by the Christian 
Union was used for several seasons for revival purposes. But 
gradually each denominational section gravitated toward its 
own center, and union and co-operation ceased. The Chris- 
tians gained but little advantage from that Union. The Iowa 
State Conference emerged, as the Association disappeared. 

Before 1886 Christian Union people in the West had been 
co-operating with the Christians, holding conventions to plan 
for union, and some state associations and conferences of the 
latter body had formulated and adopted a working basis. 
When the quadrennial session of the American Christian Con- 
vention met at New Bedford, in 1886, it received a communica- 
tion from the General Council of Churches of the Christian 
Union, offering "co-operation and union" "in the name of Christ 
on the Bible." In addition to five cardinal principles usually 
enumerated by the Christians, the basis of union offered includ- 
ed: local church autonomy; preaching of partisan politics 
discountenanced; annual and general meetings to be called 
"Conferences of the Churches of Christ ;" the question of union 
to be submitted to individual churches of both denominations, 
and union to become effective as soon as a majority vote was 
reported; title to local church property to be unaffected; and 

1 H. G. D., July 25, 1874, and succeeding issues. 



310 THE CHRISTIAN DENOMINATION 

a few other matters of polity. The American Christian Con- 
vention approved and recognized union upon cardinal points as 
decided upon between the two communions in states concerned, 
and appointed fraternal messengers to the General Council. 1 

Four years later the standing committee on union reported 
that "the union with the Christian Union has been more and 
more recognized/' and that a meeting had recently been held at 
Springfield, Ohio, to forward union. Just how much strength 
was added to the Christians we are unable to say. Two or 
three Christian Union churches and a few ministers actually 
united, out of one hundred forty churches and two hundred 
ministers reported. 

In 1909 in Missouri there was talk about union between 
Christian Union brethren and the Christians, and the subject 
was brought before one of the Missouri conferences, but with 
no results whatever. 

WITH THE GENERAL BAPTISTS 

For many years there had existed in England a dissenting 
body called General Baptists, dating back more than two hun- 
dred fifty years, with whom fraternal relations have been main- 
tained. That body learning of the Christians in America, sent 
greetings as early as 1823. The two bodies have contended for 
quite similar principles, and found themselves in accord. Rev. 
Joseph Badger sought to go to England in 1824 to effect a 
union. 2 Fraternal messengers have been exchanged, Rev. D. 
W. Moore having gone to England as representative of the 
American Christian Convention to the General Baptist Assem- 
bly in 1867, and Rev. J. A. Brinkworth, of London, having come 
with greetings from his people to conferences of the Christians 
in 1876 and 1880. 3 The General Baptist Assembly, gathered 
in London, in 1865, sent greetings and sympathy on account of 
Lincoln's assassination, and response was made in proper vein. 

1 Minutes of A. C. C, 1886. 2 Badger, p. 264. ■ Chris. An., 1902, 

p. 21. 



WITH THE CONGREGATIONALISTS 311 

Again, when agitation for union with the Free Baptists was 
coming to a head, the General Baptists sent greetings and 
expressed hope of actual union. 1 And relations with the 
English brethren have been maintained since. 

SPORADIC CASES 

A few sporadic cases of suggested union might be men- 
tioned, but a single one will perhaps be typical. About 1835 
Joseph Badger wrote to a certain influential Presbyterian min- 
ister who seemed open to suggestion that Presbyterians and 
Christians in central New York hold a meeting to consider 
union, and Badger suggested certain grounds upon which all 
evangelical bodies might meet. His proposition was rejected 
entirely, as it probably should have been. But somewhat later, 
at Syracuse, New York, in 1838, was held a convention of sev- 
eral denominations to discuss union. The Christians were 
represented. "A species of Presbyterians" (not described) 
took the lead in the discussion. Five resolutions were adopted, 
in substance as follows : The fit to enter the church in heaven 
are fit to enter the church on earth; faith in Jesus Christ is 
key to the door of the church in heaven ; if more than satisfac- 
tory evidence is required for fellowship, that would exclude 
some of Christ's followers ; to shut out any child of God incurs 
fearful guilt ; to receive people of varying views incurs no more 
responsibility than to obey any other command of Christ. The 
meeting dissolved without results. 2 

WITH THE CONGREGATIONALISTS 

In perusing church literature of the seventies one will 
frequently find mention of a paper published in New York and 
called Church Union, the self-appointed mission of which was 
to advocate the following principles : 

"1. Whatever occasion may have existed in times past 

i Minutes A. C. C, 1886. 2 Chris. Pall., Vol. VII, pp. 161-164. 



312 THE CHRISTIAN DENOMINATION 

for the division of the Church into separate denominations, we 
hold that the efforts of Christians should be henceforth and 
continuous toward an actual and visible oneness. 

"2. While opposed to any such concentration of powers as 
would trench upon the inherent liberty of the individual Chris- 
tian or society of disciples, we hold that the evangelical be- 
lievers and congregations of each locality should aim to 
manifest to the world their essential unity in faith and spirit. 

"3. We hold those churches to be evangelical, which, main- 
taining the Holy Scriptures to be the only infallible rule of 
faith and practice, do believe in the Lord Jesus Christ (the 
only-begotten of the Father, King of kings and Lord of lords, 
in whom dwelleth the fullness of the Godhead bodily, and who 
was made sin for us, though knowing no sin, bearing our sins 
in his own body on the tree) as the only name under heaven 
given among men whereby we may be saved from sin and eternal 
punishment." 

These principles were endorsed and advocated by influen- 
tial men of leading denominations, and Church Union is said 
to have had a large constituency and circulation. Public 
meetings were held in many places in New York and other states 
to advance the principles above. That movement soon reached 
Michigan. Free Baptists, Congregationalists and Christians 
indulged in considerable correspondence looking toward a 
union on the basis above cited ; for they deemed it wise to lessen 
the number of denominations by consolidating those whose 
polity and belief were similar. Echoes of that Michigan agita- 
tion have come down to our day ; and for twenty years prior to 
1895 union was quite a theme with the Christians of that state. 

As in other instances, the union was mostly in talk. But 
there were some results from the agitation. At least three 
churches fostered by the Christians — Belding, Nashville, and 
Pittsford — became Congregational, and some Christian minis- 
ters joined the Congregational church; while on the other 
hand the Maple Rapids church became Christian. The Beld- 



CINCINNATI CONVENTION 313 

ing church was organized on a union basis, and is said to have 
embraced adherents of no less than eight denominations. 
Eventually the Congregationalists gained the ascendancy and 
affiliation of the Belding church. 1 

Readers might suppose that there was a considerable seces- 
sion to the Congregational church; but such was not the case. 
Agitation was promoted by several denominations, and the 
Christians did not begin it in Michigan or elsewhere. Un- 
doubtedly the Christian denomination suffered most; but 
possibly their cause advanced. 

In New England local conditions suggested some sort of 
alliance to preserve remnants of dead or decaying churches; 
and no people seemed more akin to the Christians than the 
Congregationalists. A few ministers had been exchanged in 
the course of years, and experienced enjoyable fellowship. 
Finally, the subject was put before the New England Christian 
Convention in 1893, and pretty thoroughly dissected. A way 
to union was possible, although all advances must come from 
Christians. A year later the American Christian Convention 
met at Haverhill, Mass., and union was quite prominent. 
Resolutions were adopted which looked innocent enough then, 
but which became a bone of contention later. The Committee 
on Christian Union met afterward at Craigville, Mass., and 
found some difficulty in formulating their thought. It is not 
necessary to follow the matter further. Sporadic union talk 
continued for several years. No results followed directly; 
but several ministers of the Christians had their attention 
called to Congregationalism, and later changed their fellowship. 

CINCINNATI CONVENTION 

At Cincinnati, in 1874, synchronous with the Michigan 
union talk, several denominations were represented in a meet- 
ing to consider "organic Christian unity." A basis of union 

1 Rev. D. E. Millard, of Michigan, furnished some matter on the Michigan 
union. 



314 THE CHRISTIAN DENOMINATION 

was decided upon, and, as usual, members of the Christian 
Connection were concerned. The formulary is too lengthy to 
reproduce here. It was planned to recognize as "Union Chris- 
tian ministers" such clergymen as subscribed to the basis, and 
to allow churches to adopt the basis and become "Union Chris- 
tian Churches of America." No change of denominational 
relations was required. A second convention was planned 
for the year 1875. Some Christians in Ohio and the South 
were interested and represented at Cincinnati; but eventually 
they did nothing. 1 

Most of the larger conferences and associations and even 
the American Christian Convention have, therefore, been drawD 
into union talk and plans, and have delivered themselves of 
manifestoes on the union question. Some of them are still 
good reading ; e. </., the somewhat lenghty report adopted by the 
Miami Ohio Conference, in 1870. 

THE PITTSBURGH POUR-DENOMINATION CONFERENCE 

Few movements have raised greater expectation, created 
greater comment, or resulted in more disappointment in cer- 
tain quarters than that culminating April 22 and 23, 1903, in 
a four-cornered conference between representatives of the 
United Brethren, Congregational, Methodist Protestant and 
Christian denominations. The agitation began the year before, 
introduced by the United Brethren. Leading men in all four 
bodies had been discussing the proposed union, and had fore- 
seen n© insurmountable hindrance, unless vested interests and 
endowed institutions should stand in the way. The press of 
each denomination had expressed itself cautiously, reaching 
varied conclusions. Finally, a conference was called to meet 
at Pittsburgh on the date mentioned, the Christians not being 
formally included in the call. Rev. Messrs. J. J. Summerbell, 
O. W. Powers and J. F. Burnett represented the Christians, 

1 Annual of Southern Churches, 1874, p. 79. See full report of Cincinnati 
meeting in H. G. L., November 21, 1874. 



PITTSBURGH CONFERENCE 315 

and were by vote of the conference included in the 
roll of the meeting. Washington Gladden, D. D., of Ohio, 
Congregationalist, presided. . After organization, representa- 
tives of the denominations were called upon to express them- 
selves on the church union question. Dr. Summerbell was the 
first to speak, declaring that if a union that would include all 
followers of Christ were formed, the Christians would gladly 
merge themselves into the new body, transferring their interests 
as fast as arrangements could be made; but if union were not 
effected, then he offered a plan of federation, which provided 
for a committee from each body "to suggest and carry forward 
gospel enterprises," only such work being undertaken as the 
commission could unanimously agree upon ; that other denom- 
inations be admitted to the commission on the same terms ; that 
the commission be self-governing, subject to the unanimity 
rule ; that the expenses be shared equally by the denominations 
federated ; that debt and causes of division be avoided. 

Methodist Protestants demanded a formal organization 
having definite name, creed, laws, and officers, a centralized 
authority, with real local autonomy for churches and small 
district associations. 

The United Brethren required "an evangelical confession 
of faith, general superintendency in government, a modified 
form of itinerancy, vesting of property rights in the new organ- 
ization, a new name to the exclusion of all present names of 
the denominations conferring. 

Congregationalists proposed a national council of delegates 
to have supervision of "our entire communion," to assist in 
adjusting the relations of local bodies, directed to approve "the 
several creeds or statements of faith in common use in the 
bodies," and in general promote the welfare of the united body ; 
local bodies to follow such methods of procedure as they were 
accustomed to; and creation of a sub-committee to work out 
details for furtherance of union. 

The sub-committee reported to the conference a plan: to 



316 THE CHRISTIAN DENOMINATION 

affirm the formulated statements of doctrine of each denomina- 
tion, the formation of a General Council of delegates from the 
denominations, chosen in the ratio of membership, without 
legislative or judicial powers, each denomination retaining its 
name and autonomy in respect to local affairs, but adding to its 
official title "in Affiliation with the General Council of the 
United Churches." 

This report was adopted by three denominations, but the 
Christians could not agree to the affirmation of creeds, one or 
three, or more, and had no further formal connections with 
the negotiations. They did offer amendment to allow each 
denomination to stand on its own doctrinal basis, but that was 
not acceptable to the other denominations. 

It remains to be said merely that the proposed plans were 
not adopted by the three denominations in their national 
bodies, and that therefore union was not effected. 

With the exception of an increment acquired from the 
Christian Union people, the union question, whenever it has 
been taken seriously, has resulted in numerical loss to the 
Christians. Other denominations have benefitted, the Chris- 
tians sorrowed. And it should be said also that discussion 
of union never has conduced to harmony within the denomina- 
tion, but has provoked discord. So long as the question is 
one of fellowshiping all Christians, of co-operating, of practic- 
ing unity, all goes well ; but when merging churches and denom- 
inations is proposed, difficulty begins. The above instances 
will illustrate the several phases of union discussion, and give 
point to general conclusions just stated. 



SOURCES FOR CHAPTER XIV 

Chiefly as indicated in the foot-notes. No attempt has hitherto 
been made to bring this scattered matter together. 



CHAPTER XV 



CHAPTER XV 

Educational Advance Since 1894 

SINCE 1894 probably the most remarkable gain made by 
the denomination has been in its educational institutions, 
an advance abundantly reflected in the character of the 
ministry and new laity. 

THE NEW STARKEY 

Considerably the oldest school founded by the Christians 
stands on the west shore of beautiful Seneca Lake, in New 
York. But it has been rejuvenated, and youthful vigor now 
marks its course. Age had begun to leave its impress, when 
Hon. F. A. Palmer, of New York, set aside funds to erect a 
handsome new building on a site very much nearer the lake 
than the old one. This building was dedicated in September, 
1900, many prominent men being present, and Mr. Palmer 
himself presenting the keys to the board of trustees. Since 
then the old buildings have been empty, until within a year 
or two the International Sunshine Society has established there 
Starkey Seminary Sunshine Lodge, a rest home for women and 
girls, with accommodations for nearly one hundred guests. 
The Lodge is also hotel of the town, formerly called Eddytown, 
but now Lakemont. Mr. Palmer erected a president's man- 
sion and a handsome church building, secured a parsonage 
property, made a direct endowment of one hundred thousand 
dollars to the Seminary, and provided for its future needs out 
of the munificent Francis Asbury Palmer Fund. These invest- 
ments in Lakemont represent more than one hundred fifty 
thousand dollars. So large is the new seminary building that 
teachers' living rooms, dormitories for both boys and girls, 



320 THE CHRISTIAN DENOMINATION 

recitation rooms, society rooms, music and art studios, and 
dining rooms are amply accommodated. 

When contemplating this rejuvenation of Palmer Institute- 
Starkey Seminary, Mr. Palmer made it possible to place 
Rev. Martyn Summerbell at its head. Dr. Summerbell 
has had large educational experience, scholastic training, and 
ministerial service. He is a nephew of Nicholas Summerbell, 
first president of Union Christian College, and began his 
college training under direction of his uncle. He has been 
connected with the Christian Biblical Institute, the Corre- 
spondence College, besides other schools or colleges outside the 
denomination. His administration at Lakemont has been 
entirely successful. 

The following-named men have been principals or presi- 
dents of Starkey Seminary : Rev. Charles Morgridge, 1842-1844 ; 
Thomas E. Turner, 1844-1847 ; Rev. Edmund Chadwick, 1847- 
1861; Rev. O. F. Ingoldsby, 1861-1872; B. F. McHenry, M. A., 
1873-1877 ; R. D. Evans, 1877-1878 ; Rev. O. F. Ingoldsby, 1878- 
1885; Rev. Wm. J. Reynolds, 1885-1886 ; Rev. G. R.Hammond, 
Ph.D., 1886-1891; Rev. A. H. Morrill, M. A., D. D., 1891-1894; 
Frank Carney, 1894-1895; Rev. G. R. Hammond, Ph.D., 1896- 
1898; Rev. Martyn Summerbell, Ph. D., D. D., LL. D., 1898—. 

ADVANCE OF UNION CHRISTIAN COLLEGE 

Circumstances attending the founding of this college have 
already been detailed, attention being directed to the stock- 
holding plan of financing it. A gradual shrinking of endow- 
ment and insufficient funds for current expenses involved the 
college in debt and embarrassment. When Hon. F. A. Palmer 
endowed other schools, he made a conditional offer of thirty 
thousand dollars to Union Christian College, and eventually 
fifty thousand dollars was added to its permanent funds. WheD 
the late Rev. C. J. Jones became President, he at once raised 
money for renovating the buildings and giving them modern 
equipment. New interest was awakened, and success was 



LE GRAND BECOMES PALMER COLLEGE 321 

attending the President's devoted efforts, only to be halted by 
his sudden death, ere his work was well begun. His plans for 
repairing and improving buildings and equipment were carried 
out under leadership of President O. B. Whitaker, who 
put the College into good working order again, with debts wiped 
out, a good student constituency secured, and prospect of large 
future usefulness. In 1909 a ladies' dormitory was com- 
pleted providing accommodations for about seventy students. 
This has proved a great benefit. Dr. Whitaker developed 
the normal department (he has earned a reputation as maker 
of teachers), and strengthened others very materially. The 
Biblical Department offers an English Bible course and a 
theological course. 

A delightful location on the bluff one hundred fifty feet 
above Wabash river, improved buildings and new dormitory, 
well crystallized traditions, deepening loyalty of an increasing 
constituency, all augur favorably for coming years. 

Following is a list of presidents by years of service: N. 
Summerbell, D. D., 1860-1866; Thomas Holmes, D. D., 1866- 
1876 ; Rev. T. C. Smith, M. A., 1876-1883 ; Elisha Mudge, D. D., 
1883-1887; L. J. Aldrich, Ph.D., 1887-1905; C.J.Jones, D. D., 
1905-1906; G. R. Hammond, Ph. D., 1906-1907; O. B. Whitaker, 
Pd. D., D. D., 1907-1911; D. A. Long, D. D., LL. D., 1911—. 

LE GRAND COLLEGE BECOMES PALMER COLLEGE 

We have followed the fortunes of Le Grand Christian Col- 
lege from its founding in 1865, to the granting of a new charter 
in 1889, creating Le Grand Christian College out of Le Grand 
Christian Institute. About 1897 the College was conditionally 
given thirty thousand dollars by Hon. F. A. Palmer, and soon 
added fifty thousand dollars to its endowment. In honor of 
its benefactor, the trustees adopted a new name, and since 
1897 the College has been styled "Palmer College." Better 
equipment and larger faculty were thus made possible. Dr. 
Helfenstein's successor, in 1899, was Rev. Carlyle Summerbell, 



322 THE CHRISTIAN DENOMINATION 

near the close of whose administration there was agitation 
about removing the College to a better location. This threw 
the work into some disorder, and the attendance declined. For 
the year 1906-07 there was no president, Prof. Harry Haas, 
dean, being acting President. Then Rev. E. C. Kerr, 
who had been pastor of the Christian Church in Le 
Grand, and dean of the college, for one year, became President 
in 1908, continuing to 1911. His administration was suc- 
cessful in gaining support and constituency and students for 
that College. He contemplated and started some manual 
training. Preparatory and collegiate, as well as normal and 
commercial departments have been maintained. For pros- 
pective ministers a Biblical course has been taught. It is 
impossible to estimate this school's value to the denomination 
in Iowa. 

The following persons have served as principal or presi- 
dent: Rev. D. M. Lines, 18G5-1867; Mrs. Josephine Guthrie, 
1867-1868; Rev. O. A. Roberts, 1868-1870; Rev. F. R. Wade, 
1873 ; Prof. Chas. Ellison, 1873-1876 ; Prof. J. Q. Evans, 1876- 
1878 ; interregnum ; D. M. Helfenstein, M. A., D. D., 1889-1899 ; 
Carlyle Summerbell, M. A., D. D., 1899-1906 ; Prof. Harry Haas, 
M. S., acting, 1906-1907; Rev. E. C. Kerr, M. A., acting, 1907- 
1908 ; E. C. Kerr, 1908-1911 ; Rev. E. A. Watkins, M. A., 1911—. 

WEAUBLBAU CHRISTIAN COLLEGE 

The founder and long-time President, Rev. John Whitaker, 
severed his connection with Weaubleau, in 1905, and 
was succeeded by his son, O. B. Whitaker, who had 
served so long in Kansas Christian College. A year later 
Rev. Fred Cooper assumed the President's position, and has 
since continued there. Graduates of this college have become 
eminent in educational circles of Missouri and other states, 
and are now in position to serve their alma mater better than 
formerly. Gradually the financial strength of that institution 
was increased, until the debt was wiped out near the close of 



REMOVAL OF BIBLICAL INSTITUTE 323 

President John Whitaker's administration. It is now free 
of debt and has a small endowment. Instruction is given in 
five departments — preparatory, commercial, normal, scientific 
and classical, appropriate degrees being granted to students 
completing courses. The work of Weaubleau Christian Col- 
lege must be pronounced very successful. Twenty-five hun- 
dred students have matriculated and pursued full or incomplete 
courses. It means much to bring such a body of young people 
temporarily under the influence of Christian educational ideals. 
Presidents: John Whitaker, D. D., 1872-1906; O. B. Whit- 
aker, Pd. D., D. D., 1906-1907 ; Rev. Fred Cooper, M. A., 1907—. 

REMOVAL OF CHRISTIAN BIBLICAL INSTITUTE 

Stanfordville, N. Y., had become too far removed from the 
center of denominational life, and sentiment had so changed 
that city locations were regarded as preferable for educational 
seats. There were numerous other reasons why removal was 
urged, and new sites had been offered. Finally a proposal was 
made to the trustees by the trustees of Defiance College which 
was eventually accepted, and removal was accomplished in 
1907. From 1894 onward the student body at Stanfordville 
had been small, and friends of the Institute felt that affiliation 
with some institution of higher learning would tend to increase 
the number of theological students possessed of thorough pre- 
liminary training. 

This has been made possible by removal to Defiance and 
affiliation with the College, while college students have availed 
themselves of courses in the Institute. Citizens of Defiance 
raised a fund of ten thousand dollars, which, with proceeds of 
the Stanfordville property and a contribution of the venerable 
President, Dr. J. B. Weston, made possible erection of a 
commodious building called "Weston Hall" to house the Insti- 
tute. Into its new home the Institute moved in the fall of 
1907. Already the number of ministerial students has 
increased, and further good results are confidently expected. 



324 THE CHRISTIAN DENOMINATION 

In 1910 President McReynolds was made President of Christian 
Biblical Institute, Dr. Weston retaining his post as instructor, 
and becoming Chancellor of the College. It will require a 
series of years to work out problems involved by this new loca 
tion and readjustment. But the outlook is bright. The 
Institute's assets are nearly one hundred fifty thousand dollars 
A larger endowment should be provided that the faculty may 
be increased. 

Presidents : Austin Craig, D. D., 1869-1881 ; J. B. Weston, 
D. D., LL. D., 1882-1910; P. W. McReynolds, M. A., D. D., 
1910—. 

KANSAS CHRISTIAN COLLEGE 

During Dr. Whitaker's term the College fitted literally 
scores who have won success and honor in the teaching pro- 
fession. Three graduates have been college presidents, and 
several have occupied high positions in their county. The 
whole community has felt the institution's uplifting power. 

New departures in the state educational system have 
militated somewhat against the college latterly. Finances 
are not in thriving condition, as considerable money had to be 
spent in renovating the college building and in employing such 
a faculty as would gain the College state recognition. This 
is a crisis in this College's life, for which a few men and women 
have made great sacrifice for more than a quarter of a century. 
It is to be hoped that endowment funds are forthcoming to 
perpetuate the good work of Kansas Christian College. Three 
thousand students have matriculated in twenty years, mostly 
from western Kansas. 

Presidents by terms: Rev. Thomas Bartlett, 1885-1891; 
Rev. E. Cameron, acting, 1891-1893; O. B. Whitaker, Pd. D., 
D. D., 1893-1906; Rev. G. R. Stoner, 1906-1910; Rev. C. G. 
Nelson, 1910—. 

ELON COLLEGE 

Efforts at building schools in the south have been described 
in foregoing pages. Here must begin a record of a new and 



ELON COLLEGE 325 

thriving institution, built with pain and sacrifice. Repeatedly 
from 1870 and onward expression had been given zo need of a 
college for the denomination's southern branch. The Southern 
Christian Convention even voted to establish at once such a 
college, in 1882, on the stock plan, and started the project; but 
it failed. The Convention of 1886 then voted to establish a 
theological department in Graham Normal College. The Con- 
vention, through its educational committee, leased Graham 
Normal College in 1887, and a year later held an extra session 
at Graham and ratified the purchase. Decision to build a 
college was reached. Possible college sites were canvassed 
by a provisional board, a board of trustees was elected, and it 
was decided to locate at Mill Point, in the beautiful hill coun- 
try of North Carolina, between Burlington and Greensboro. 
A plot of land containing forty-eight acres was given by W. H. 
Trollinger, of Haw Kiver, and Mill Point people raised four 
thousand dollars. Faith saw splendid things in the dense oak 
forest. The town's name was changed by President Long to 
Elon, on account of the forest, and in 1889 a charter was 
obtained from the legislature, and erection of buildings begun. 
In September, next year, college sessions commenced. Rev 
W. S. Long, a man of sterling character and scholarly 
instincts and attainments, for years a leader in the denomina- 
tion and thoroughly well known, became first President. Rev, 
J. P. Barrett was Secretary and General Agent, and 
F. O. Moring was Treasurer. A faculty was gathered that 
immediately gave Elon prestige. 

Elon's more recent history is an account of continued suc- 
cess and advancement. President W. W. Staley's adminis- 
tration was a fruitful period. The Southern Convention 
closely followed up its enterprise with grants of money ; friends 
and faculty alike have made sacrifices; until to-day a college 
of which all may be proud has taken definite form. Moreover, 
a handsome town has grown up about it. 

Hon. F. A. Palmer presented thirty thousand dollars 



326 THE CHRISTIAN DENOMINATION 

about 1897, and other friends added to the endowment. In 
1904 the College was out of debt, and active canvass was made 
for an increased endowment. No enterprise of the Christians 
has more clearly shown the possibilities of concerted action 
and hearty co-operation. Three commodious brick buildings, 
an electric light plant, and a beautiful campus, are a good 
object lesson; and the busy faculty and students speak much 
more. 

President Moffitt's inauguration in 1906 was a brilliant 
occasion, being participated in by notable people. Success 
attends the institution unabated, and accumulated influence 
and power mark its progress. Like several other schools 
before mentioned Elon gives attention to theological training, 
for its constituency depends largely upon the College's grad- 
uates for its ministers. 

Invested funds to the amount of fifty thousand seven 
hundred dollars are held by the corporation ; conferences 
embraced in the Southern Christian Convention give an equiva 
lent of thirty thousand dollars invested funds annually; and 
the property is valued at one hundred fifty thousand dollars, 
making the total assets more than two hundred fifty thousand 
dollars. 

Presidents have been as follows: W. S. Long, D. D., 
1890-1894 ; W. W. Staley, D. D., 1894-1906 ; Emmett L. Moffitt, 
M. A., LL. D., 1906-1911 ; W. A. Harper, M. A., 1911—. 

CHRISTIAN CORRESPONDENCE COLLEGE 

In later years the Correspondence College has not had 
such patronage as was accorded to it earlier. President Mar- 
tyn Summerbell recounted reasons for a falling off, at the 
quadrennial Convention in 1898, suggesting that work might 
be provided for by local conferences, most of which have a 
prescribed course of study required of non-academic students 
before ordination. The Convention replied by continuing the 
College under direction of Dr. Summerbell, and urging local 



DEFIANCE COLLEGE 327 

conferences to require completion of the study course laid out 
by the College, or an equivalent, before granting ordination. 
At the next Convention in 1902, the school's comparative 
inutility was referred to the Educational Board. Correspond- 
ence work was dropped during that quadrennium. After the 
Convention of 1906 an enlarged correspondence course was 
laid out, and instruction again offered, Rev. M. W. Baker 
directing the school; but instruction has not been 
required. 

DEFIANCE COLLEGE 

A thriving city of about ten thousand inhabitants is 
Defiance, situated at the confluence of the Auglaize and Maumee 
Rivers, in Defiance County, northwestern Ohio. General 
Anthony Wayne's name is indissolubly connected with its early 
history, and but recently has the old fort disappeared which 
commemorated Wayne's famous defiance. But for us the city 
has interest as seat of Defiance College. This College is an 
outgrowth of earlier attempts at founding a school there. In 
March, 1850, the General Assembly of Ohio granted a charter 
to Defiance Female Seminary, naming five persons who, as 
trustees, were authorized to establish that school, allowing said 
trustees to select twelve hundred and eighty acres of unsold 
state land in Defiance and Paulding counties, to dispose of 
same and apply the proceeds toward founding the Seminary 
contemplated. However, the school did not materialize. The 
legislature, by enactment, in 1864, amended its charter, chang- 
ing its corporate name and providing for education of both 
sexes. 

Twenty years more passed before the first three-story 
brick building was erected on the chosen site north of Maumee 
River, about a mile from the historic fort. In that building in 
1884 a select school was kept by R. A. Minckwitz, whose repu- 
tation as a scholar, linguist and scientist was more than local. 



328 THE CHRISTIAN DENOMINATION 

In later years pupils instructed in that school gained eminence 
at Bowdoin and Cornell. 

Almost incredible changes have taken place about the 
school grounds. The campus is part of a plain considerably 
above the business portion of Defiance. Originally it was 
swampy and heavily wooded, reached by a miry wagon road in 
front. There are now a few forest trees studding the grounds, 
(the latter have been drained,) a street well paved, and a 
campus carefully laid out and beautified. 

Normal college work was begun in September, 1885, under 
Prof. S. F. Hodge, of the State Normal School, Edinboro, Pa., 
with not to exceed fifty students. Next year a class of eight 
graduated from the commercial department. Meantime special 
funds were raised with which a small dormitory was built, but 
that edifice was destroyed by fire after a few years' use. Under 
successive presidents the College made fair progress, with added 
departments and enlarged attendance. And yet there was a 
fatal drawback — lack of endowment and support. Rev. J. 
R. H. Latchaw began seven years' presidency in 1895, his 
incumbency being especially marked by awakened religious 
life in that institution, resulting in a well-organized working 
church. He also came into fellowship with the Christian 
denomination, opening a way for the present Defiance College. 
The Christian University idea, that evoked so little response 
in 1894, had only been slumbering, and now awoke. Pres- 
ident Latchaw and a few friends fell in with the proposition 
and agitated for removal of Defiance College to Muncie, Ind., 
where it might become incorporated with a larger undertaking. 

This agitation proved a blessing to Defiance city and 
College; for influential citizens bestirred themselves, prevented 
removal, began to realize the school's distressing financial 
needs, and contributed as they had not hitherto. Changes 
were made within the corporation, which became Defiance 
College. Since 1903 both sexes have been pursuing the same 
courses of study. At this juncture also opportunity was 



DEFIANCE COLLEGE 329 

offered the Christian denomination, especially in Ohio, to 
finance the College and assume control. To a new board of 
trustees chosen by the Ohio State Christian Association the 
former board relinquished rights and title, so that in effect the 
State Association became the controlling body, signalizing its 
assumption of authority soon after by an endowment of twenty 
thousand dollars. During Dr. Latchaw's last year, Rev. P. W. 
McReynolds, formerly the pastor of the Christian Church 
in Marshall, Mich., became dean of the faculty, and contributed 
administrative strength to the College. With a new order of 
things the dean was elected President. He has succeeded in 
interesting business men and people of means. Hon. Lyman 
Trowbridge, a leading citizen of Defiance, distinguished himself 
by benefactions chiefly embodied in a dormitory named "Trow- 
bridge Hall." When that structure was damaged by fire in 
1907, Hon. Andrew Carnegie made possible its repair and 
doubled size. 

Two handsome buildings have been added to the college 
group — a magnificent men's dormitory, opened for occupancy 
in February, 1911, the gift of Mrs. Ardella B. Engle, of Albany, 
N. Y., in memory of a beloved sister, Mrs. Anna B. Sisson ; and 
a president's mansion built and given to the College by the 
family of the late Hon. S. T. Sutphen, distinguished barrister, 
citizen, and president of the board of trustees, by whose wise 
counsel and friendship Defiance College has largely benefitted. 
New departments have been added as demand arose, and the 
student attendance has increased, high standards of scholar- 
ship being maintained. Endowment funds have accumulated 
until the College and affiliated Biblical Institute represent an 
investment of half a million dollars. 

Religious activity is very pronounced, as might be expect- 
ed, and offers not only Christian training and development, but 
the safeguards usually accompanying right religious views and 
practice. In this respect Defiance is in line with, and not 
an exception to, all denominational schools of the Christians. 



330 THE CHRISTIAN DENOMINATION 

A growing college church, with home not far from the campus, 
is a valuable adjunct in character formation. 

The men who have successively stood at the head of 
Defiance College and its forerunners are as follows : Prof. R. A. 
Minckwitz, 1884-1885; Prof. S. F. Hodge, 1885-1886; A. M. 
Vantine, 1886-1889 ; James A. Boyce, 1889-1890 ; I. M. Tucker, 
Col. A. Grabowski, J. C. McCauley, 1890-1905; J. R. H. 
Latchaw, D. D., 1895-1902; P. W. McReynolds, M. A., D. D., 
1902—. 

PRANKLINTON CHRISTIAN COLLEGE 

Like other schools mentioned in the foregoing pages, 
Franklinton has made forward strides since 1894. Courses of 
instruction followed are academic, normal, English prepara- 
tory, third year and scientific preparatory. The library has 
about two thousand volumes, and under President Long, who 
has been connected with the College since 1891, the industrial 
feature has been emphasized. Domestic science and printing 
have been taught as limited facilities would allow. The pres- 
ent buildings are showing their age, and the location is not 
ideal. In 1905 a farm of eighty-three acres was purchased a 
little more than a mile north of town, and is being cleared for 
cultivation, already yielding a good profit in cotton. Brick 
have been manufactured there ; and it is hoped that eventually 
the College may be moved to that farm where opportunity for 
industrial training will be ample, and location nearly ideal. 1 
From its inception the school has enrolled more than four 
thousand eight hundred students. Only a small per cent, have 
graduated in regular course, but hundreds of common school 
teachers have been trained, and numerous colored churches 
have been supplied with intelligent Christian pastors who have 
organized conferences and put the work for colored people into 
good shape. Franklinton has become noted for its worthy 

1 Since this was written the Board of Control has been authorized to sell the 
old buildings, move the College to the farm, and erect new buildings. 



AFFILIATION IN EDUCATION 331 

achievement in fitting teachers. What it has done for common 
education and for the colored Christians of the denomination 
many times over pays for the small outlay in equipment and 
sustentation of the College. Prof. H. E. Long, the President 
now, is a man of liberal culture and recognized ability as an 
educator. Mrs. Long is in every way her husband's equal, and 
shares with him the burdens and honors of the College. Since 
1904 all members of the faculty have been colored men and 
women. 

The principals and presidents have been : Rev. H. E. Long, 
1878; Rev. George Young, 1880-1889; Rev. C. A. Beck, 1889- 
1890; Rev. J. F. Ullery, 1890-1891; Rev. N. Del McReynolds, 
1891-1897; Rev. Z. A. Poste, 1897-1904 ; Rev. H. E. Long, 1904—. 

AFFILIATION IN EDUCATION 

While Prof. J. N. Dales, of Kingston, Ontario, resided in 
that city and taught in the government schools, he also encour- 
aged students of the Christian denomination to matriculate at 
Queen's University, a splendid institution that had rounded 
the twentieth century with a much enlarged endowment and 
equipment of brand new buildings. Students so matriculating 
came under personal supervision and encouragement of Prof. 
Dales, and formed a little "colony." By this means their 
denominational loyalty was accentuated and maintained, and 
the ministry of the Ontario Conference and contiguous terri- 
tory in the United States benefitted. But in 1906 a more 
formal affiliation was arranged for with McMaster University, 1 
by which Prof. Dales entered its faculty, part of his salary 
being provided for by McMaster, and part by the Christians of 
Ontario. The student "colony" was transferred to Toronto. 
That arrangement has proved beneficial, and students from 
New England found their way to McMaster, as well as students 
from the Dominion. At present, however, the Christians have 

1 A Baptist college, in Toronto, which ranks high in the Dominion, and is 
about enlarging its plant. 



332 THE CHRISTIAN DENOMINATION 

no representative on McMaster's faculty, although the students 
continue their study there. 

PALMER UNIVERSITY 

When Dr. J. R. H. Latchaw left the presidency of Defi- 
ance College, it was to occupy a similar position as head of a 
new school called Palmer University, located at Muncie, Ind. 
In that city was a vacant school plant ready for occupancy, 
and some inducements were offered for establishment in Muncie 
of the Christian University which had been in the air since 1894. 
Rev. Thomas M. McWhinney, well known through his con- 
nection for years with the church's general enterprises, under- 
took to raise one hundred thousand dollars for the University, 
and Hon. Francis A. Palmer was supposed to be pledged for a 
like amount. The Muncie plant was put into shape for use, a 
competent faculty of thirteen professors was engaged, and in 
September, 1902, Palmer University opened for business. A 
new dormitory was planned and an ambitious program was 
laid out for students. Dr. McWhinney, perhaps the leading 
spirit in this enterprise, was Chancellor. The quadrennial 
Convention of 1902 heartily endorsed the project. But lack 
of proper maintenance, and Mr. Palmer's death, put an end to 
Palmer University after a few month's work. 

JIREH COLLEGE 

This latest member of the college family is part of a plan 
being executed by a colony of recent settlers in southeastern 
Wyoming, which plan includes building a town, church, public 
school and college. 

In 1909 and 1910 College Hall was erected, being so far 
finished that a successful summer school was conducted in it 
in 1910. Unexpected delays have occurred in completing the 
building; but meantime an endowment fund has been started 
and reached hopeful proportions. 

Rev. George C. Enders, M. A., B. D., was elected President 



JIREH COLLEGE 333 

in 1909, but resigned the next year. Rev. Wm. Flammer, 
M. A., B. D., succeeded him, and made a successful canvass for 
endowment funds. In 1911 Rev. D. B. Atkinson, M. A., B. D., 
became President, and the College is now in actual operation. 
An excellent faculty has been chosen from members of the 
Jireh colony, and instruction is offered in seven departments of 
learning. 

The change of attitude toward education, since Starkey 
Seminary and Antioch College were founded, is notable in the 
denomination's history. General appreciation of culture and 
mental discipline is everywhere apparent ; and nothing has con- 
tributed more to general advancement than progress in educa- 
tion. And yet men and women of means have been slow to 
endow the various schools and colleges to any adequate degree. 



SOURCES FOR CHAPTER XV 

Starkey Seminary Monthly, October, 1900. 

Herald of Gospel Liberty, Vols. LXXXVI-CII. 

Catalogues of the Various Schools and Colleges. 

Centennial of Religious Journalism, edited by J. P. Barrett, D. D. 

Christian Sun, January 25, 1911. 

News and Observer, Raleigh, N. C, May 3, 1906. 

Christian Missionary, November, 1897. 

Special Articles contributed for this work. 



CHAPTEE XVI 



CHAPTER XVI 

Conventions and General Enterprises 
Since 1894 

THIS chapter must confine itself to events comparatively 
recent and fresh in people's memory. No history can 
be quite true and logical, written upon the heels of events ; 
for perspective is lost and the actual outworking of principles 
and movements cannot be seen from sufficient distance to give 
them proper proportion. And a mere chronicle of events is 
tasteless and pointless. But for our purpose a history of 
sixteen years more will be helpful, since certain actions and 
institutions have projected themselves past the century mark, 
aad reached much fuller development in the latest period. 

THE AMERICAN CHRISTIAN CONVENTION 

From Haverhill to Newmarket, a span of four years, the 
American Christian Convention was working through more 
departments and getting general interests more fully 
in hand. Indeed, all the Convention's recent history is record 
of efforts at readjustment and greater efficiency. The Conven- 
tion in 1898 was confronted with some doubt as to its corpo- 
rate standing. At Norfolk a thorough revision of the constitu- 
tion was adopted, together with articles of re-incorporation. 1 
One noteworthy improvement was creation of boards to handle 
the various departments' business (except that of finance), 
and the inclusion of Franklinton Christian College under super- 
vision of the Board of Education. This last arrangement was 
later abandoned. Department enterprises have benefitted by 
enlarged counsel and supervision. At Newmarket the Con- 
vention was almost overwhelming in numbers, and so at 

1 The re-incorporation occurred May 21, 1900. 



338 THE CHKISTIAN DENOMINATION 

Norfolk; hence a reduction of the possible number of 
delegates. 

Presidents of all denominational schools, district conven- 
tions, state associations and conferences, officers and trustees 
of the Christian Publishing Association, the editor of the 
Herald of Gospel Liberty, presidents of woman's boards, 
officers of the Convention, and members of each of its boards 
are members of the Convention ex officio, in addition to confer- 
ence delegates, one minister and one layman for each seven 
hundred church members or major fraction thereof. 

The Convention of 1910, at Troy, Ohio, was the greatest 
ever held by the denomination. All measures adopted in open 
sessions were calculated to make departments effective. Prob 
ably no convention of the Christians has throbbed with 
missionary fervor equal to that at Troy. An offering for 
foreign missions of five thousand three hundred fifty dollars 
and twenty-five cents was the greatest single missionary offer- 
ing ever gathered by the Christians. There was a manifest 
desire for less complexity of organization, and a standing 
committee was raised to reduce to simple harmony the double 
organization, American Christian Convention and Christian 
Publishing Association. 

Headers will observe that gradually general enterprises 
are being strengthened through enlarged power granted to the 
Convention. Doubtless the denominational constituency has 
been larger in former years than now ; but never has the denom- 
ination exerted such influence as at present. Fortunately, 
the feeling of isolation that was inevitable in years of dearth 
of fellowship with other denominations is giving way, and the 
Christians are enlisting in inter-denominational enterprises, for 
moral reform, missions at home and abroad, social service, 
evangelism, and advancement of all branches of church work. 
Actual cohesion is nearly realized, although more than one 
hundred years in coming. 



SOUTHERN CHRISTIAN CONVENTION 339 

SOUTHERN CHRISTIAN CONVENTION 

The Southern Convention has steadily pushed forward its 
churches and general work. Since Elon College has enabled 
churches generally to have thoroughly trained ministers, and 
the Convention to have both trained officers and a homogeneous 
constituency, progress has been rapid. Elon College has 
proved a unifying as well as intellectual and spiritual force. 
Success attended its building from the moment the Convention 
assumed initiative. 

Christian Orphanage. — In a former chapter the Children's 
work was mentioned, which was first advocated in 1 879 by Rev. 
J. P. Barrett, and was represented by "The Children's 
Corner" in the Christian Sun, Rev. Edwin W. Beale editing the 
"Corner." Money collected by that means was put into home 
missions, and helped to establish several churches. After 
1886, by vote of the Convention, the Children's work helped to 
support several ministerial students. Gradually the idea of 
an orphanage emerged, first in 1892, then clearer in 1894, when 
a committee was authorized to plan for such a charity and 
report. Solicitation of funds was begun by the Convention 
following, and Rev. James L. Foster took the field in 1897. 
Nine years later he reported a little more than eight thousand 
dollars gathered. It had been slow work, but the fruitage 
was sure. The committee, Rev. W. S. Long, Rev. James L. 
Foster, and Capt. W. J. Lee, secured a charter, purchased a 
farm of one hundred twelve acres, and erected a brick building 
thirty-nine by one hundred sixteen feet long, with wing twenty- 
four by thirty feet. Mr. Foster was chosen Superintendent, 
assuming his place in 1906. The building will accommodate 
fifty children. By careful management the farm has been well 
stocked and greatly improved, much work being done by older 
orphans. All the boys and girls have Christian nurture and 
home influences, excellent schooling and church privileges. 



340 THE CHRISTIAN DENOMINATION 

The Orphanage is very pleasantly located, south of and not far 
from Elon College. 1 

Christian Sun. — This paper was a private enterprise until 
the Southern Convention met in 1904. At that date the Con- 
vention purchased paper and business, and elected Rev. J. O. 
Atkinson as editor. The place of publication has several 
times been changed, but the organ has steadily advocated the 
Convention's cause, and as steadily gained in usefulness and 
circulation. Progress of the Christians, South, is largely 
attributed to the Sun. 

Sunday-school Progress. — Sunday-schools gained adher- 
ence in the South somewhat later than in other sections; but 
latterly they have received increasing attention, various con- 
ferences holding conventions within their own boundaries, 
resulting in rapid development of Sunday-school ideas and 
work. The Young People's Worker, issued at Richmond, Va., 
has become mouthpiece of both schools and the Christian 
Endeavor movement. Convention authorized a committee to 
prepare and publish teacher training text-books. Two vol- 
umes have recently been published, both accepted by the Inter- 
national Sunday School Association, as meeting the required 
standard for such training work. 

Young People's Societies. — Multiplication of Christian 
Endeavor Societies was endorsed by Convention in 1906, and 
has later been pushed, much to the profit of churches. Lead- 
ers of the young people are enthusiastic in participating in 
state and more restricted conventions. 

Missionary Organisation. — It would be difficult to find a 
people who have more persistently planted new churches and 
spread into new territory. The local conferences have been so 
engaged almost from their organization, and systematically 
since about 1872. During the Convention of 1892 a general 
society known as the "Christian Missionary Association" was 
organized, with annual memberships, to further extension in 

1 See Chris. Sun, February 22, 1911. 



NEW ENGLAND CHRISTIAN CONVENTION 341 

the South. Especial emphasis was placed on entering cities, 
where quite a number of promising churches have been estab- 
lished. This larger supervision has not lessened conference 
efforts. But because of the large territory covered, and the 
cost of gathering for general missionary conventions, the Asso- 
ciation has been resolved into several smaller conference bodies 
organized similarly and for continuance of the work. 

Any adequate history of the Southern Christian Convention 
is a recital of successful undertakings. Through institutions 
the cause has been made permanent. Seven conferences now 
compose the Convention, embracing two hundred churches and 
over twenty thousand members. A Sunday-school enrollment 
of approximately fifteen thousand is reported. 

NEW ENGLAND CHRISTIAN CONVENTION 

Recent Ventures. — Money in large sums has been invested 
in city churches to good advantage. However, progress has 
been difficult. There has been a decline in a number of 
churches, and especially because the Christians were a rural 
people in the East as in the West. In recent years two 
expedients were tried to recoup lost ground. In the year 
1900 a weekly journal named Christian Messenger was estab- 
lished. An editorial board and publishing agent guided the 
paper's course during its six years' existence. Rev. C. J. 
Jones was elected its first editor-in-chief, but did not 
serve long. New Bedford, Mass., was the place of publication. 
When the constituency relied upon for support did not ade- 
quately provide, the Herald of Gospel Liberty took over the 
subscription list. The paper met a need and acquitted itself 
creditably : but it could not live as a beggar. 

About the time of this journalistic venture, a field secre- 
tary was appointed to travel in New England to weld together 
the loosely organized churches, and to strengthen weaker ones. 
The late Rev. M. W. Borthwick did memorable work in that 
capacity, and was later succeeded by Rev. A. H. Morrill. 



342 THE CHRISTIAN DENOMINATION 

But after three or four years the secretaryship was abandoned. 
Very little new territory has been acquired by the New England 
Convention in recent years. 

LOCAL CONFERENCES 

As in the preceding period, there have been manj readjust- 
ments among local conferences. Some territory has been 
better occupied, and some new territory has been gained. New 
conferences were organized in Northern Texas, Indian Terri- 
tory (including some Texas churches), Maine (combining 
Eastern and Central Conferences), Northeastern Ohio, South- 
western Pennsylvania, West Virginia, Oklahoma, Western 
North Carolina, Southwestern Missouri (Ozark region), West- 
ern Washington, Mouse River country in North Dakota, the 
Ohio Valley; and readjustments resulted in new conferences 
in Northwestern Ohio, and perhaps other sections. In general 
conferences have become more effective and better organized, 
more addicted to business and less given to oratory. Many 
pages might be given to interesting conference sketches; but 
the limited scope of this work precludes that possibility. Some 
conferences are as distinctive as individuals, and throughout 
the denomination their names are usually coupled with their 
distinctive traits. 

The Ontario Christian Conference, in Canada, bears a 
strong individuality in all its work. Thoroughly homogeneous 
and coherent, sturdy and steadfast in position, the Ontario 
Christians press their own cause in their own way. They are 
strictly immersionists as regards baptism, "progressive con- 
servatives" in theology. Most of their ground-gaining expan- 
sive efforts were prior to 1850, when there were two conferences 
in the Province and considerable activity among churches. 
Since that time comparatively few churches have been formed, 
although the later few are very substantial and promising. 
This conference has conducted home mission work within its 
own borders systematically for a number of years. Churches 



COLOBED CHRISTIAN CONFERENCES 343 

have been pastorated and much of the time every church has 
had pastoral care, a very commendable feature in church work. 
Readers of this history will recall that men from New York 
and New England went across the Canadian line and assisted 
in founding the denomination in the Provinces. Eventually, 
however, a very strong, capable ministry grew up in Ontario 
— men who were trained, men who could lead, men who could 
be relied upon. The cause immediately responded to their 
efforts. Some account of attempts to found papers in the 
Canadian Conference has been given, including the final estab- 
lishment, in January, 1890, of the Christian Magazine, now 
called the Christian Vanguard. Establishment of this paper, 
together with an affiliation educational effort, and founding of 
two or three strong home mission churches, has given the 
Canadian Christians a new impulse. 

COLORED CHRISTIAN CONFERENCES 

A new conference of colored churches was organized in 
1909, in North Carolina, called Lincoln Colored Christian Con- 
ference. During the years of this period progress continued 
in church growth, education, effective work for moral reforms 
and general uplift of the colored people. Several attempts 
have been made at journalism among them. In the nineties, a 
paper was published at Newport News, Va., called Christian 
Visitor. At Franklinton, N. C, two papers, called respectively 
Christian Ark and Christian Monitor, were published for some 
time. In 1909 The Echo was begun at Graham, North 
Carolina, issued monthly under supervision of a board of 
directors, Rev. J. C. Core and Rev. J. H. McBroom editors. 
About six months earlier, the Union Christian Star was estab- 
lished at Henderson, North Carolina, also a monthly, edited 
by Rev. J. A. Henderson and assistants, being organ of the 
Afro-Christian Convention. In 1908 union was effected be- 
tween the Afro-Christian Convention and the colored Methodist 
Protestants, South, the name assumed after union being "Afro- 



344 THE CHRISTIAN DENOMINATION 

Union Christian Convention." But the churches united seem 
to have fallen back to their respective denominations. 

Numerical Increase. — Latest statistics give one hundred 
twenty-four churches, one hundred fourteen ministers, eight 
thousand five hundred members. This shows some increase 
over government census figures published in 1906, at which 
time only seven thousand five hundred forty-five members were 
reported. The government also enumerated eighty-eight Sun- 
day-schools with four thousand pupils, ninety-one church edi- 
fices, valued at sixty-nine thousand five hundred five dollars, 
with only two thousand four hundred sixty dollars debt. With- 
in a lew years church properties have been added which would 
increase totals above named. 

South American Mission. — In the year 1909, Revs. S. A. 
Howell and N. E. Higgs, of Virginia, were commissioned by 
their Convention to organize a Christian work for some years 
in progress in British Guiana, South America. That work 
largely grew out of efforts by Joseph A. Johnson, of Albuoys- 
town, a part of the city of Georgetown, County of Demerara. 
British Guiana. Proceeding to South America, Mr. Howell 
and Mr. Higgs inspected the work begun, organized three 
churches, ordained Mr. Johnson, licensed five preachers, con- 
stituted a Demerara Christian Conference, formed a West 
Indian Christian Church in the Barbadoes Islands, thus begin- 
ning a larger work which should become part of the Afro-Chris- 
tian Convention. The colored churches and conferences have 
not yet realized their strength and ability, but many signs 
indicate that greater prosperity lies just before them. 

HOME MISSIONS 

Until 1886, when the Mission Board became thoroughly 
organized, home missions had the right of way. In former 
chapters we have traced home mission enterprises and growth, 
showing a large amount of activity. We have also given some 
account of what was formerly called the Children's Mission, 



HOME MISSIONS 345 

which began organized home mission work, with its center in 
Dr. Watson's study. But with the Mission Board's organiza- 
tion, the Children's Mission lessened its activity and gradually 
began to disappear, finally losing all its interests in the Mission 
Board when that was incorporated in 1898. 

Home Mission Activity. — Few people realize how much 
home mission activity there was in those years. First, the 
Mission Board was starting churches and Sunday-schools 
through home missionary pastors, using general mission 
funds; secondly, there were conference missionary societies at 
work within conference bounds, establishing new churches and 
furnishing pastors for otherwise pastorless churches; third, 
there were district organizations, like the New England Con- 
vention, which operated through its co-ordinate Missionary 
Society, and the Southern Christian Convention, latterly work- 
ing through its Missionary Association ; fourth, there were con- 
ference women's boards after 1890, promoting home missionary 
interests, and gathering home mission funds for general home 
missionary work ; fifth, there were auxiliary or local missionary 
societies articulated to the conference woman's boards. Dur- 
ing all these years money was being raised in response to calls 
emanating from the general Convention officers, or from con- 
ference authorities, supplemented by money raised through the 
woman's boards and missionary associations. Children's Day 
had come to be thoroughly established as a home mission day, 
when funds were gathered especially for home mission enter- 
prises. In sketches of the New England Convention and 
Southern Christian Convention enough has already been said 
to indicate the range of other local missionary work. A little 
more should be said of the general home missionary work. 

Forces and Fields. — From 1878 to 1882 the average home 
missionary force employed was twenty-three men, who worked 
in many different states of the Union as follows: Maine, 
Michigan, Wisconsin, Pennsylvania, Ohio, Indiana, Illinois, 
Nebraska, Kansas, Virginia, North Carolina, West Virginia, 



346 THE CHRISTIAN DENOMINATION 

Kentucky, Missouri, Texas, and Ontario Province in Canada. 
Home mission funds for this quadrennium amounted to a little 
more than six thousand dollars. From 1882 to 1886 there were 
twenty-two missionaries in the field, operating in the states 
above mentioned, with the addition of Iowa, South Dakota 
and Massachusetts. These missionaries, during the first eight 
years, had gathered one hundred four churches, established 
one hundred thirty-seven Sunday-schools, and enrolled five 
thousand three hundred six church members. The total funds 
received for the quadrennium closing 1886 were ten thousand 
nine hundred four dollars and forty-eight cents. 1 For the 
quadrennium closing 1890, home mission funds received 
amounted to almost seventeen thousand dollars. The average 
missionary force kept at work was twenty-two, in eighteen 
states ; although all told nearly seventy different workers served 
the home mission cause. No new states were entered during 
this period. For the next four years the home missionary force 
averaged about as formerly, and gathered three thousand six 
hundred members into churches. The funds had grown to 
nearly seventeen thousand three hundred dollars. After 
another four years we find that forty-two different points had 
been aided with home mission funds, two thousand six hundred 
five having been received into churches, and that work under 
supervision of conferences was being fostered. About this 
time the Osage Conference, in Missouri, the Northern Texas, 
Northwestern Arkansas, Iowa and Kansas State Conferences, 
together with some older organizations, were being helped in 
planting churches within their bounds. In October, 1902, 
home mission funds for four years had amounted to twenty 
thousand five hundred dollars, which money had been invested 
in twenty-two states or territories, aiding forty-six mission 
points, resulting in forty-six organized churches and thirty 
Sunday-schools, and enrollment of one thousand one hundred 

1 See Convention minutes. 



HOME MISSIONS 347 

ninety-six church members. Two new conferences had grown 
out of this missionary planting. 

Into the City. — About this time insistent demands were 
made that more city work should be undertaken. In response 
to that demand, during the quadrennium closing 1906, fourteen 
cities of more than fifteen thousand inhabitants had been 
entered, five of them state or provincial capitals, and work had 
been prosecuted in twenty different states. Church members 
gathered in this quadrennium, one thousand six hundred 
thirty-two; churches organized, twenty -eight ; Sunday-schools 
organized, forty-two. The work continued at the same rate 
during the closing quadrennium of this period, except that 
missionary funds had very much increased. Figures have 
been given in this brief survey to afford readers definite data 
regarding the progress of home missions, so far as the Mission 
Board and the American Christian Convention's home mission- 
ary work were concerned. However, many of the points aided 
were also conference missionary stations, and received aid 
from both sources. 

In the Far West. — Between 1898 and 1902 a considerable 
work was begun in the state of Colorado, including such points 
as Garfield, Antler, Rifle, Divide Creek and perhaps a few other 
school-house appointments. For some time Rev. T. W. 
Howard conducted the Colorado mission. Meantime, in the 
state of Washington, Rev. Harvey Fry, a man well along in 
years, but still hale and vigorous, was traveling from place to 
place through the virgin forests of that state, teaching and 
organizing churches, the result of which was a conference in the 
state of Washington. The conference in northwestern North 
Dakota was due chiefly to the Mission Board's plans for enlarg- 
ing denominational borders. A number of members of Chris- 
tian churches had settled in North Dakota and created some 
interest in the Christian cause. Mrs. Vina B. Wilgus had been 
preaching there and organized a church. Through her repre- 
sentations the Mission Board saw large possibilities, and sent 



348 THE CHRISTIAN DENOMINATION 

a missionary to that field, also giving Mrs. Wilgus an appoint- 
ment. A little group of churches resulted, which were soon 
organized into a conference called Mouse River, and later 
Northwestern North Dakota Christian Conference. 

The story of the Christians in Arkansas, Oklahoma, Indian 
Territory and parts of Texas adjoining Indian Territory, is 
very interesting. Heroic work was done by pioneer preachers 
in those sections. One may consult files of the Herald of 
Gospel Liberty and Christian Missionary for reports of men at 
the front. It is sufficient here to show how much was being 
done in actual home missionary work, which was partly lost to 
view because the Mission Board and its work were attracting 
greater attention. 

In Canada. — A little should be said perhaps, of the Ontario 
Christian Conference. By its agency, assisted with general 
mission funds, a church was planted in the city of Toronto, in 
the year 1899, where a neat little chapel has been erected, and 
a good constituency has been found. Five years later an 
excellent church was planted at Stouffville. These points, 
with other weaker churches, have been jealously fostered. No 
conference has been more generous with its home mission 
charges than this conference. More recently, co-operating 
again with the general Mission Board, a work was undertaken 
in Saskatchewan, Canada, with the intention of founding 
churches in that new and rapidly developing country. The 
Woman's Board has been a very strong factor in this conference 
for creation of missionary zeal, and raising of mission funds. 

City Churches Built. — Churches have been maintained or 
established during the past thirty years in probably a hundred 
different towns and cities, some of which have grown very 
rapidly and added much strength to the denomination. Others 
have not fared equally well, meeting with unforeseen obstacles. 
We may indicate the following home mission fields: Augusta 
and Bangor, Maine; Manchester, New Hampshire; New Bed- 
ford and Fall River, Massachusetts ; Toronto, Canada ; Newark 



HOME MISSIONS 349 

and Bingharoton, New York; Knoxville, Erie and Lewisburg, 
Pennsylvania; Norfolk, Berkley, and Newport News, in Vir- 
ginia; Graham, Raleigh, and Greensboro, in North Carolina; 
Marshall, Michigan; Columbus, Lima, Springfield and Dayton, 
Ohio ; Muncie and Indianapolis, Indiana ; Beloit, Wis. ; Urbana 
and Danville, 111. ; Lake City and Des Moines, Iowa ; St. Louis 
and St. Joseph, Missouri. These are more important points, 
while several scores of smaller towns might be mentioned. No 
means are at hand for estimating the true value of the expendi- 
ture of time, money and effort represented by churches and 
conferences in the foregoing account. That the denomination 
is richer none can doubt. 1 

Newest Field. — The newest territorial expansion has been 
by the "Wyoming Colony," a group of homesteaders and others 
who located in Converse County, southeastern Wyoming, in 
1908. A well-defined plan has characterized this colonization : 
a company secured land for a town site and platted it in 1908, 
fixing the initial price on lots at a figure to attract desirable 
citizens. The homesteaders round about are interested in the 
town, which has been named Jireh, and the colony seems to 
have well established itself. 

This part of Wyoming is elevated, with atmosphere dry 
and invigorating, and cultivation of the soil is by the "dry 
farming" method. 

In June, 1909, the Wyoming Christian Conference was 
organized, Rev. D. B. Atkinson, President, Rev. W. A. Free- 
man, Secretary. Six ministers and two licentiates were en- 
rolled. One organized church exists in Jireh; and several 
Sunday-schools have been maintained at nearby points, where 
the various ministers conduct Sunday services. A grant of 
missionary funds will enable Conference to systematize its work 
and found stable churches. 

* See Ap., p. 391. 



350 THE CHRISTIAN DENOMINATION 

NEW MISSIONARY DEPARTURES 

Resuming our thread of narrative at the denominational 
century mark, we find many items and events worthy of record ; 
but details cannot here be enumerated. There have been: 
increase in the number of commissioned missionaries, growth 
within each field, one field added, development of mission 
schools, great missionary gatherings at home, and change in 
home administration. 

A home for missionaries was purchased with money raised 
by the Rhode Island and Massachusetts Conference, in Tokyo 
in 1895, and the Mission's headquarters have naturally been 
located there since. A second home was erected in Sendai, 
where the Frys had resided several years. It was completed 
during their furlough in America in 1902 and 1903 ; but when 
they returned to Japan they located at Utsunomiya, between 
Tokyo and Sendai, and hence did not live in the new home. 
But they had joy in building a third missionary residence in 
the strongly anti-Christian city of Utsunomiya in 1905, where 
they still reside and work. The second church building was 
erected in Tokyo in 1902, and a third in Sendai in 1909, a par- 
sonage accompanying the latter. Urgent reasons demand 
small church buildings in several other cities or large towns. 
The Mission's total property valuation in Japan approximates 
fifteen thousand dollars. More property might have been 
secured, had not Japanese laws banned ownership by foreigners 
until quite recently. By modification of laws, holding corpo- 
rations were allowed, and the Japan Mission formed such a 
corporation, composed of missionaries and Japanese, to hold 
and manage property above described. 

Missionary Recruits. — Further recruits for the field were : 
Miss Alice M. True, of Massachusetts, 1898; Rev. and Mrs. E. 
K. McCord, of New Hampshire, 1901; Rev. and Mrs. C. P. 
Garman, of Ohio, 1906. Four regular stations are now occu- 
pied by missionaries, namely, Tokyo, Utsunomiya, Sendai, and 
Ishinomaki ; and from those vantage points nearly thirty out- 



NEW MISSIONARY DEPARTURES 351 

stations are worked. Thirteen organized churches have been 
gathered in as many cities. Thirty-four Sunday-schools are 
maintained by the Mission and its workers, enrolling nearly 
twenty-five hundred members. The total church membership in 
1911 was eight hundred eighty. One congregation, that in 
Tokyo, has reached the point of self-support. Five Christian 
Endeavor Societies were also reported in 1911. The Japan 
Christian Conference was organized in 1901, officered and con- 
ducted by Japanese Christians. Of late years the Conference 
has manifested considerable strength and initiative. 

An event of more than passing moment to the Japan Mis- 
sion was the Mission Secretary's visit. Secretary J. G. Bishop 
and Mrs. Bishop made a missionary tour in 1902, inspect- 
ing the field and assisting in various ways. Knowledge gained 
by actual contact with Japanese conditions and Christian 
workers and missionaries has been of inestimable value in all 
subsequent plans for the Mission. 

Educational Work. — When Dr. Woodworth began his 
second term, in 1903, it was with a commission to develop a 
training school for Japanese pastors. He modeled largely 
after the Moody Bible Institute of Chicago, and conducted the 
Tokyo Bible Training School in the missionary residence, 
where some successful pastors have been trained. For a time 
Bible women were fitted in the same school; but with Miss 
Penrod's withdrawal, the School confined its attention to men. 
In 1907 a dormitory was built adjoining the mission home, by 
private capital, and is rented to the Mission as a home for theo- 
logical students. 

One night after service Dr. Woodworth and a Japanese 
student stood for a few minutes under an umbrella in the rain, 
while the latter was urged to become a Christian. That con- 
vert was Saburo Koshiba, one of two Japanese quite well 
known among the Christians of America; for he came to this 
country and spent seven years acquiring an education, first at 
Union Christian College, then at Oberlin Seminary, and finally 



352 THE CHRISTIAN DENOMINATION 

at Yale Divinity School. Upon his return to Japan in 1909 
he was engaged on the faculty of the Tokyo Bible Training 
School, and that institution broadened its curriculum to the 
usual standard and became Tokyo Christian Theological 
School, with a regular faculty of three professors. The num- 
ber of students has been small, because few Christian young 
men have education requisite for straight theological training. 
A Girls' School. — At the Quadrennial Convention of 1906 
was present Mrs. Mina Kitamura, a Christian Japanese woman 
who had been in this country several years receiving an educa- 
tion at Union Christian and Defiance Colleges. She was then 
ready to return to Japan and engage in teaching. The Con- 
vention caught fire when a Christian girls' school for Japan 
was proposed, raised a considerable sum of money for Mrs. 
Kitamura's return to her native land, and recommended to the 
Mission Board the matter of schools in Japan. Miss Alice 
True, missionary to Japan, urged forward the girls' school 
idea, and later raised considerable money for building purposes. 
An interested layman promised a good sum annually toward 
school support. When the Mission Board convened for annual 
session it authorized the Japan Mission to open a school for 
girls, a very modest sum of money being provided. Accord- 
ingly the Utsunomiya Christian Girls' School was opened 
April, 1907, in an old Japanese house in Utsunomiya, with 
four pupils and three Japanese teachers, Mrs. Susie V. Fry 
being principal. Missionaries of another denomination with- 
drew from the city the next year, and their large residence, 
partly foreign and partly Japanese, was secured for school pur- 
poses. It has been several times enlarged, and houses now 
thirty-eight people. In 1911 school attendance was about 
thirty-two young ladies. No one could have prophesied what 
an evangelistic power this school would develop ; but the young 
ladies conducted eight Sunday-schools in that garrison city, 
which is more hostile to Christianity because large numbers of 
soldiers live there. 



NEW MISSIONARY DEPARTURES 353 

A full four years' academic course mapped out on dis- 
tinctly Christian lines has been taught. April is the month of 
school beginnings in Japan. However, largely for financial 
reasons, the Mission Board, at its session in October, 1911, 
decided to discontinue the school. 

A New Mission Field. — During the Newmarket, Ontario, 
sessions of the American Christian Convention, an Armenian 
named Rev. M. G. Alexanian explained the desperate needs of 
his people growing out of the horrible massacres then recently 
perpetrated upon them. Considerable numbers of Armenians 
were refugees, some congregated on the island of Cyprus. For 
these especially Mr. Alexanian besought missionary aid, and 
was employed to travel and solicit funds with a view to opening 
missionary work among them. For about three years funds 
were being gathered, and then the Board thought to undertake 
the projected mission. However, as pressing need in Cyprus 
had passed, thought was turned toward Armenia, and a com- 
mittee waited on the Secretaries of the American Board of 
Commissioners for Foreign Missions to learn actual needs and 
conditions in Armenia. It appeared unadvisable for the 
Christians, with exceedingly limited means, to enter that field. 
Rev. H. J. Rhodes, former missionary to Japan, and Rev. and 
Mrs. D. P. Barrett, of Virginia, were already under missionary 
appointment. An extra session of the Board was called at 
New York, and after mature deliberation, resolved to begin 
missionary operations in Porto Rico, where missions were then 
being established, the island having two years before come 
under United States control. Accordingly a farewell service 
was held in the Christian church at Brooklyn, New York, and 
the missionaries sailed away for Porto Rico. And thus was 
added a second field of denominational missionary operations 
abroad. 

Mr. Rhodes came home at the end of a year, and Rev. T. E. 
White, of North Carolina, and Miss Jennie Mishler, of Illinois, 
were sent to help in the work. The field apportioned 



354 THE CHRISTIAN DENOMINATION 

to the Christians lies along the south side of the island, from a 
little west of Ponce to a point eastward between Salinas and 
Guayama. At first a day school was conducted in Ponce; 
but the rapid advance of public schools made missionary 
schools of grammar grade unnecessary; and since that effort 
has been directed mostly to evangelistic work. 

A church building was erected in Salinas in 1907, dedi- 
cated in February next year. A neat chapel has been built in 
in Arus, and in Santa Isabel the mission owns a 
large but poor building which furnishes a missionary resi- 
dence,, and rooms for a medical dispensary, and for religious 
services. The Porto Rico Christian Conference, organized 
in 1906, 1 has also erected a little chapel in Canas, a suburb of 
Ponce; while the people of Manzanilla and Las Mareas 
have co-operated in securing thatched buildings where Chris- 
tian services are held at stated seasons. The Board's property 
in Porto Rico is valued at about eight thousand dollars. Three 
stations have resident missionaries, Ponce, Santa Isabel, and 
Salinas; fifteen outstations have services, and organized 
churches exist at points just named, and Arus — four in all, 
with one hundred eighty-three members. Eight Sunday- 
schools have an enrollment of five hundred or more members. 
Two Christian Endeavor Societies were reported in 1911. The 
Mission Secretary has thrice visited Porto Rico to gather infor- 
mation and assist in the work. 

Returns for effort and money expended in that island have 
been quick and surprising. Probably no equal expenditure of 
effort and money in America by the denomination has brought 
results comparable with achievements in Japan and Porto Rico. 

Missionary Conferences. — Turning now to the home base, 
we trace events briefly. At the annual Mission Board session, 
October, 1900, Rev. W. H. Denison, Recording Secretary, 
proposed holding an international missionary conference, to 
include the Christians of Canada and the United States. This 

* January 27, 1906. Chris. Miss., April, 1906. 



NEW PUBLISHING PLANT 355 

proposal was favorably regarded, October 16, 1901, being set 
for opening such a gathering. A committee to arrange pro- 
gram and other details was selected, and membership was 
defined. Kev. Horace Mann, pastor at Piqua, Ohio, and his 
people offered to entertain the conference, and their tender was 
accepted. A strong program was prepared, the gathering was 
widely advertised and awakened considerable interest. Com- 
plete success crowned the First International Missionary Con- 
ference of the Christians, over two hundred delegates attending, 
who represented seven colleges, thirteen states, Ontario, and 
Japan. Large audiences were present. 

Demand seemed to require a second Conference, which 
was accordingly arranged for and held at Farmland, Indiana, 
beginning October 12, 1904. Delegations and audiences were 
not so large as at Piqua, but probably the actual educational 
value of the second Conference exceeded that of the first. These 
two popular meetings have helped in awakening missionary 
zeal and calling attention to the world's need of evangelization. 

Board Enlarged. — For several years the burden of annual 
Mission Board sessions had been felt too heavily, and enlarge- 
ment of the Board was desired. The Norfolk quadrennial 
elected nine board members, thus distributing the burden more 
widely. Four years later Convention elected two secretaries, 
one to look after church home missions, the other to look after 
foreign; but a single board controls both kinds of work. 

Considering how late the denomination launched into 
missionary work in earnest and systematically, we must pro- 
nounce the progress made quite satisfactory. 

NEW PUBLISHING PLANT 

After the old publishing plant had been disposed of, The 
Christian Publishing Association began an era of prosperity, 
during which its business increased, and its financial standing 
and integrity were recovered. Its business was variously 
housed in Dayton. At last a building owned by the Associa- 



356 THE CHRISTIAN DENOMINATION 

tion was determined upon. Propositions from cities other 
than Dayton were alluring and were considered, but finally 
in the year 1904 the trustees appointed Hon. O. W. Whitelock, 
Judge I. H. Gray, and Rev. D. M. Helfenstein, a com- 
mittee to select and purchase a site and thereon to erect a new 
building. In April they bought a lot at the intersection of 
Fifth and Ludlow Streets, Dayton. Soon afterward plans for 
a building were secured and erection of a structure begun, 
embracing four stories and a basement. Jasper N. Hess, 
Publishing Agent, superintended construction. The Publish- 
ing Association and Mission Department of the Convention 
are quartered on the fourth floor; the Convention Secretary 
has his rooms on the second floor ; and the printing department, 
in which the Association has a partnership, occupies most of 
the basement. Renters occupy three stores and several 
office suites. This new building was dedicated June 22, 1905, 
excursions being run to Dayton from different directions and 
the occasion being made one of great rejoicing. Each suc- 
ceeding year shows the wisdom of building. Business is stead- 
ily increasing. January 1, 1912, the Association's net assets 
were $137,063.83. The Herald of Gospel Liberty, the Chris- 
tian Missionary, Sunday-school papers and lesson quarterlies, 
are regularly printed here; and a large assortment of books, 
Bibles, and Sunday-school supplies is carried in stock. 

Thus the interests of the Eastern Christian Publishing 
Association and the Western Christian Book Association have 
grown into the much larger business of The Christian Pub- 
lishing Association. 

FRANCIS ASBURY PALMER FUND 

Francis A. Palmer associated a number of persons with 
himself, and in 1897 they formed a corporation, under laws of 
the State of New York, called "Francis Asbury Palmer Fund," 
for the following purposes : "For the advancement and support 
of home missions and educational institutions; to assist 



AGED MINISTERS' HOME 357 

evangelical churches, missions, schools and associations; to 
assist Christian ministers and workers; to help needy persons 
desiring to become Christian ministers, teachers, or workers 
to acquire a suitable training and education, and to establish 
in colleges and schools Bible teachers and lectures; and to 
acquire, to hold, and to dispose of such personal and real 
property as the said purposes of the corporation shall require." 
The corporation's operations were to be principally conducted 
in the State of New York, but might be extended throughout 
the United States and Dominion of Canada. In New York 
City was to be said corporation's principal office and a board 
of fifteen directors was to conduct business, Mr. Palmer himself 
being one. Money and property administered were in the first 
instance donated by Mr. Palmer; and at his death, in 1902, 
about one million five hundred thousand dollars was left for 
the Fund by his will. Litigation reduced that sum to a little 
less than a million dollars, which has for several years been 
yielding an income judiciously distributed for purposes des- 
ignated. Palmer Institute- St arkey Seminary has been a 
beneficiary, and other colleges and enterprises have had sub- 
stantial help. The board of trustees was, by the founder's will, 
divided between the Christian denomination, which has a 
majority, and other denominations. 

AGED MINISTERS' HOME 

This benevolent enterprise is directly under care of the 
American Christian Convention, and hence deserves a place in 
history. The governing body is styled "Board of Control," 
and is elected quadrennially. 

Rev. P. R. Sellon and his wife Lois L. conceived the idea 
of an Aged Ministers' Home, but did not carry it into effect 
at once. After Mr. Sellon's death, Mrs. Sellon began 
active effort with intention of making the home a memorial 
to her late husband. She agitated the matter in Castile, N. Y.. 
her home, and at conference sessions held in New York. 



358 THE CHRISTIAN DENOMINATION 

Finally a few interested parties met at West Henrietta, a few 
miles south of Rochester, at the home of James S. Frost, 
in March, 1894, organized, adopted by-laws, and elected officers 
for a holding corporation. Rev. Latham Coffin was chosen 
President, Rev. B. S. Crosby, Secretary, and James S. Frost, 
Treasurer. Mrs. Sellon continued to raise funds, and in 1895 
a little more than sixteen hundred dollars was in hand. F. A. 
Palmer, who figures so often in denominational history, gave 
an endowment of ten thousand dollars. 

The corporation then purchased property in Castile and 
fitted up a home, the same year receiving Rev. B. S. Fanton and 
wife as the first inmates. Mr. Palmer again assisted in 1897, 
making some needed improvements. Again, two years later, 
an addition had to be built to the home, and similar aid was 
forthcoming. Mrs. Sellon herself acted as matron until her 
death, and since that time usually a husband and wife are 
employed to care for the home and its inmates. Up to 1908 
eight deserving elderly people had passed their declining days 
in the retirement and delightful home atmosphere of this 
shelter. 

There being no longer a trustee resident in Castile, it was 
decided to remove to Lakemont, New York, a place suitable for 
many reasons. Property was purchased close to the old 
Seminary buildings, which is but a few minutes' walk from the 
church, and which overlooks Palmer Institute-Starkey Semi- 
nary, beautiful Seneca Lake, and equally beautiful fertile 
farms stretching away miles eastward from the eastern lake 
shore. Hardly anything is lacking now to make this home 
desirable, except the presence of relatives and old familiar 
surroundings. 

Small additions have been made to its endowment, but the 
home is not quite supported by its income. Applicants for 
admission must be ministers in good standing (no denomina- 
tional lines being drawn), who have been in the ministry for 
twenty years and are fifty years of age. Ministers' wives and 



RELIGIOUS JOURNALISM'S FIRST CENTURY 359 

widows may also gain admission. An admission fee of one 
hundred fifty dollars for each man, and one hundred dollars 
for each woman, is required. With increased funds the Aged 
Ministers' Home should continue its loving ministrations to an 
increased number of otherwise homeless but deserving saints. 

RELIGIOUS JOURNALISM'S FIRST CENTURY 

The printer's art has ramified into modern life to almost 
inconceivable extent and detail. Journalism has leaped into 
every sphere and exploited every phrase of life and thought. 
Religion, and especially the Christian religion, has profited 
immensely by printing and the journalist's profession. A 
century of religious journalism has reflected and directly pro- 
moted transformations in the church and manner of expression 
of Christianity quite as wonderful in their way as have been 
witnessed in scientific and economic movements. Perhaps it 
is more wonderful still that as an idea the religions newspaper 
was conceived and realized but a trifle more than one hundred 
years ago. Hence a double anniversary occurred in 1908 — 
the centenary anniversary of religious journalism and of the 
first religious newspaper. Foregoing pages have narrated the 
founding and early years of fitful migratory life of the Herald 
of Gospel Liberty, Elias Smith's shaft of truth and organ of 
propagandism, first issued and sent on its mission from Ports- 
mouth, New Hampshire, September 1, 1808 ; and have traced its 
course down the century. Why it survived, while so many 
other similar organs perished or were absorbed, let the knowing 
explain. 

Recognizing that so uncommon a birthday anniversary 
should be duly observed, The Christian Publishing Association 
arranged to celebrate the completion of one hundred years of 
religious journalism and a like number of life for the Herald 
of Gospel Liberty, by appropriate exercises in modern Ports- 
mouth, a century removed from persecutions, mobs, attempted 



360 THE CHRISTIAN DENOMINATION 

violence and blazing hatred witnessed by Puritan Portsmouth 
when Smith began to publish his paper. 

Hon. O. W. Whitelock, of Huntington, Indiana, President 
of The Christian Publishing Association, presided over the cen- 
tennial exercises, which began Tuesday evening, September 15, 
in Court Street Christian Church, closing in the same place 
Thursday afternoon, intervening sessions having been held in 
Methodist, Universalist, Congregational and Unitarian 
churches. Rev. Carlyle Summerbell, served as Secretary 
of the sessions. 1 

Hearty welcome was accorded visitors by Portsmouth citi- 
zens and pastors, Mayor Hon. Wallace Hackett speaking in 
their behalf. At least ten denominations were represented, 
and journalists of those denominations as follows shared in 
the program which discussed interesting phases of religious 
journalism or gave historical accounts of religious papers: 
S. D. Gordon, representing the Sunday School Times, of Phila- 
delphia; Amos R. Wells, versatile managing editor of the 
Christian Endeavor World, Boston ; Rev. G. C. Waterman, the 
Morning Star, Boston; Rev. Joseph S. Swain, The Watch- 
man, Boston; Rev. A. J. Northrup, Zion's Herald, 
Boston ; Rev. Alfred Gooding, representing the Christian Reg- 
ister, Boston; Rev. Anson Titus, of the Universalist 
Historical Society. A number of speakers from the Christian 
denomination added their contributions to the occasion. Rev. 
D. B. Atkinson read an admirably compact history of the 
Herald of Gospel Liberty. 

Immediately after this celebration, addresses and minutes, 
and a bibliography of Elias Smith's published works, were 
issued under caption of "Modern Light Bearers," edited by 
Rev. J. P. Barrett, also editor of the paper whose hun- 
dredth anniversary was observed. Another volume, "The 
Centennial of Religious Journalism," was issued in honor of 

1 Chairman Whitelock, Revs. T. S. Weeks, U. D., then of Troy, Ohio, W. W. 
Staley, D. D., Suffolk, Virginia ; A. H. Morrill, D. D., Laconia, New Hampshire ; 
and D. B. Atkinson, M. A., Jireh, Wyoming, were the arrangments committee. 



SUNDAY-SCHOOLS— CHRISTIAN ENDEAVOR 361 

the anniversary. So that paper has started well on its second 
century, more vigorous than ever, and, judged by fallible 
human standards, surer of prolonged existence than at any 
time hitherto. Perhaps some day records and files will be 
searched for accurate indication of how great a part the young, 
yet venerable, Herald has played in building the cause of the 
people called simply Christians, and in piloting them along a 
way beset with no less dangers than loomed before the man 
hasting toward the celestial city, in Bunyan's immortal alle- 
gory. 

SUNDAY-SCHOOLS AND CHRISTIAN ENDEAVOR 

A final word should be spoken of these two invaluable 
church assets. As yet no departmental organization has 
fairly gripped the churches' ebullient young life in Bible school 
or in young people's society, to train young hearts and heads 
and hands for Christian service. Promoters of Sunday-school 
work must yet be put into the field, and a young people's 
leader must be raised up. The Christians have contributed 
to the Sunday-school movement Marion Lawrance and W. C. 
Pearce, but have saved no such men for their own fields ; they 
have helped to make Amos R. Wells the greatest of Christian 
Endeavor editors, but have no like man serving their own youth 
exclusively. Within a few years many schools have caught 
newer visions of service and are fully abreast of other denomi- 
nations in use of modern methods. The recent quadrennial 
convention recognized their partial advance, and took action 
looking toward uniform future progress. But of this some 
future historian must write. 

Christian Endeavor has declined since 1894, and now there 
are probably less than two hundred fifty societies. The South 
is thoroughly awake to many advantages of organizing its 
young people for definite pledged service; and perhaps that 
awakening may stimulate interest in other sections. Here 
again the historian must not become prophet. 



362 THE CHRISTIAN DENOMINATION 

MORAL REFORMS 

Anti-Slavery. — Only passing mention has been made of the 
stand taken by this denomination on great moral issues and 
reforms. More specific statements are demanded, perhaps, 
that readers may not be misled. From the denomination's 
inception its leaders spoke out against slavery. James O'Kelly 
wrote a pamphlet opposing ownership of human beings. Bar- 
ton W. Stone abjured it and influenced relatives to liberate 
their slaves; David Purviance did not keep slaves or employ 
slave help, because he believed human rights forbade men to 
make chattels of their fellows ; William Kinkade was second to 
no man in Illinois in securing a state constitution forever 
banning slavery ; and as time wore on conferences in the north 
declared themselves unalterably opposed to the African slave 
traffic and its concomitants. Northern periodicals maintained 
constant agitation against it. And finally the issue came 
squarely before the General Conference at Cincinnati, cleaving 
the denomination in twain. Still northern pulpit and press 
and conference continued to denounce, often with language 
intemperate and bitterer than should have been employed in 
stigmatizing their brethren in the South. When finally the 
struggle was over and peace prevailed, no Christian people 
hailed the event with greater joy, realizing that human liberty 
had won national recognition, although at fearful cost. 

The Liquor Traffic. — Again, from the first the Christians 
have been temperance reformers. No denominational minis- 
try in America has more consistently fought the liquor traffic 
and intemperance. Abner Jones early declared himself a 
teetotaler; William Kinkade advocated complete prohibition 
of liquor manufacture; Mark Fernald, that eccentric New 
England preacher, struck sledge-hammer blows at cider and 
rum drinking wherever he preached; Joseph Badger's early 
experiences made him an inveterate enemy of intoxicants; 
I. N. Walter actively forwarded the pledge-signing crusade. 



RECENT STATISTICS 363 

Here too the press entered the contest, from Elias Smith's day 
forward, and never has ceased to hate and oppose alcoholic 
drinking, the modern saloon, and the brewery. Under Dr. 
T. M. McWhinney's editorship the Herald became notorious for 
its temperance advocacy. Other periodicals, North and South, 
have not lagged behind in this great reform movement. 

National or sectional leaders in the crusade against liquor 
often remark what splendid co-operation they receive from 
ministers of the Christian denomination. And well they may ; 
for hostility to the greatest foe confronting American society 
and Christianity is "bred in the bone" of the Christian 
Church's ministry. Perhaps that breeding and the church's 
general attitude are best reflected in a thrilling story, entitled 
"Herbert Brown," written by Dr. O. B. Whitaker, a fore- 
most minister and college president of the Christians. 

Equality of Woman. — The Christians are said to have been 
the first in modern times to ordain women to the gospel minis- 
try. Mrs. Melissa Terrell, now of California, was formally or- 
dained in 1867. 1 But as early as 1812 women preachers were 
working and highly esteemed among the Christians. Mrs. Abi- 
gail Roberts, of New York, and Rev. H. Lizzie Haley, of Massa- 
chusetts, were very remarkable evangelists in their time in the 
East; and competent judges regard Miss Haley as the best 
evangelist they have ever known. This encouragement of 
women preachers has helped to give women equal standing 
with men in all church and denominational work, and unques- 
tionably has caused the church to look with favor upon some 
movements for enfranchising women and allowing them 
equality with men in civil affairs. 2 

RECENT STATISTICS 

In closing this history some late reliable statistics are pre- 
sented. "The Christian Annual" for 1898 credited the denom- 

1 At Ebenezer Chapel, Clark Co., Ohio, by Rev. Messrs. Mark D. Briney, E. W. 
Humphreys, and N. Dawson. The Deer Creek Conference is said to have been 
divided because of this act. 2 See Centennial of Religious Journalism for 

extensive sketch of women's standing among the Christians. 



364 THE CHRISTIAN DENOMINATION 

ination that year with 1,391 ministers, 1,424 churches, a mem- 
bership of 107,868, 1,259 Sunday-schools, and 428 Christian 
Endeavor Societies. These figures only approximate the 
correct totals. Government statistics are the latest approxi- 
mation. 1 The Christians are credited with 1,379 churches, 
110,117 members, 1,253 church edifices valued at |2,740,322, 
1,149 Sunday-schools, in which are gathered 83,473 pupils. On 
this basis the Christians ranked sixteenth in numerical strength 
among religious bodies in the United States. Of course a 
Canadian contingent was not included in those figures, and 
there are reasons to suspect other omissions. The Ontario 
Conference had 1,110 members in 1906. 

Geographical distribution is indicated by the census report, 
as follows: North Atlantic Division, 17,682; South Atlantic 
Division, 25,591 ; North Central Division, 62,330 ; South Central 
Division, 4,393; Western Division, 121. By states, Ohio had 
24,706; Indiana, 21,397; North Carolina, 15,909, and the bal- 
ance was distributed in smaller numbers in many states. 

CONCLUSION 

To interested readers much of the history recorded in this 
volume will be of superlative interest. Perhaps casual readers 
may better appreciate the motive and position of the people 
who have been misunderstood, lost sight of, and scorned because 
of their singularity in abjuring sectarianism, sectarian names 
and party cries, preferring to be called simply Christians, to 
resort to the Bible alone for doctrine and church government; 
and who have steadfastly refrained from building a great 
organization or formulating dogmas. The event has proved 
the feasibility of maintaining a vital Christianity on those 
simple grounds. Readers of these pages will doubtless be 
prompted to many queries, and may find ready answers in the 
facts and their logic herein contained. Most readers will 
involuntarily wonder, What of the future? Let them read the 

1 Bureau of the Census : Religious Bodies, 1906. 



CONCLUSION 365 

past, look at the present, and do their own forecasting. This 
body is now better organized and better equipped with institu- 
tions, than ever. The personnel of its ministry never was so 
good, and its resources have amassed beyond expectation. It 
once occupied the van in advance church movements in Amer- 
ica ; it is again swinging into current movements and assuming 
its responsibility. These are the facts. 



As these closing words are written, the clouds in the sky, 
the mild air, early bird songs, bursting buds, and springing 
vegetation, give evidence of approaching spring and fruitful 
summer. The Christians have had many a halcyon spring- 
time, and now there is glorious promise. Is it too much to 
hope that, as they close this volume, readers may lift a prayer 
that the glorious promise may be realized in actual fruitage for 
the Kingdom of Heaven ? 



366 THE CHRISTIAN DENOMINATION 

SOURCES FOR CHAPTER XVI 

Records of the American Christian Convention, for 1898, 1902, 1906, 
and 1910. 

Minutes of the Southern Christian Convention for the period. 

Annual of the Christian Church (South), 1895-1910. 

Reports of Elon Christian Orphanage, Rev. J. L. Foster, Superin- 
tendent. 

Records of the New England Christian Convention for the period. 

Christian Year Book, 1894r-1896. 

Christian Annual, 1897-1910. 

Centennial of Religious Journalism, edited by J. P. Barrett, D. D. 

Christian Missionary, Vols. I-XVI. 

Herald of Gospel Liberty, Vols. LXXXVI-CII. 

Christian Sun, especially issues for December 21, 1910, January 11, 
February 8 and 22, 1911. 

News and Observer, Raleigh, N. C, for May 3, 1906. 

Report of First International Missionary Conference, edited by J. P. 
Barrett, D. D., 1901. 

Report of Second International Missionary Conference, in Christian 
Missionary, November, 1904. 

Modern Light Bearers, edited by J. P. Barrett, D. D., being a report 
of the proceedings attending the celebration of the 100th anniversary 
of Religious Journalism, 1908. 

Bureau of the Census : Religious Bodies, 1906. 



APPENDIX 



APPENDIX 

(Additional Matter) 

CHAPTER II 
Page 78— 

"An enquiry began to be instituted by the churches generally, as 
by common impulse, into the cause of the great spiritual delinquencies 
that prevailed among them ; and at the same time to ascertain if prac- 
ticable a remedy for the moral malady that so sorely afflicted them." — 
Purviance, p. 296. 

"In the meantime ministers of the gospel had become greatly awak- 
ened to the discharge of their holy functions — their discourses were 
more clear and practical, and of consequence, far more interesting and 

effectual The dogmas and speculations of the sects were now in 

but little request, even among the clergy. Themes of much more noble 
character inspired their hearts These remarks apply to the denom- 
inations generally ; more especially, however, to the Presbyterian church, 

in the bosom of which the writer was born and raised The interest 

for the Bible and the religion it teaches augmented daily, and the moral 
tension of the public mind was now wound up to a high stage. When 
early in the month of April of the year in question, a phenomenon in 
the religious history of the west made its appearance in the south of 
Kentucky, more than one hundred miles from Cane Ridge." — Ibid., p. 297. 



Page 80— 

"The established opinion in the churches had been that the Scrip- 
tures, explained according to sound reason and philosophy, was light 
sufficient ; and simply to believe what we were thus taught, was the 
highest evidence we could have of the truth of spiritual things. But 
these [the first subjects of the revival] adopted a very different faith, 
and taught, as an important truth, that the will of God was made mani- 
fest to each individual who honestly sought after it, by an inward light, 
which shone in the heart. Hence they received the name of New- 
Ligfits." "This division in sentiments, with its concomitant effects, 
drew together a vast multitude out of different churches, who formed 
a general communion, and for a time acceded to the doctrines, manner 
of worship, etc., first opened and practiced among the New-Lights, a 



370 THE CHRISTIAN DENOMINATION 

brief sketch of which is as follows, viz. : That all creeds, confessions, 
forms of worship, and rules of government, invented by men, ought to 
be laid aside, especially the distinguishing doctrines of Calvin. That 
all who received the true light of the Spirit in the inner man, and faith- 
fully followed it, would naturally see eye to eye, and understand the 
things of the Spirit alike, without any written tenet or learned expositor. 
That all who received this true light, would plainly see the purity of 
God — the depravity of man — the necessity of a new birth, and of a 
sinless life and conversation to evidence it. That God was no respecter 
of persons — willetb tbe salvation of all souls — has opened a door of 
salvation, through Christ, for all — will have all invited to enter; and 
such as refuse to come must blame themselves for their own perdition." 
■ — McNemar, pp. 29, 30. Compare with this Stone, pp. 38, 44, 45, and 
Purviance, p. 300. 

"As to worship, they allowed each one to worship God agreeably 
to their own feelings, whatever impressions or consciousness of duty 
they were under ; . . . . and hence, so wide a door was opened, and such 
a variety of exercises were exhibited at their public meetings. All 
distinctions of names was laid aside, and it was no matter what any one 
had been called before, if now he stood, in the present light and felt his 
heart glow with love to the souls of men ; be was welcome to sing, pray, 
or call sinners to repentance. Neither was there any distinction, as 
to age, sex, color, or anything of a temporary nature; old and young, 
male and female, black and white, had equal privilege to minister the 
light wbich they had received, in whatever way the Spirit directed. 
And it was, moreover, generally considered that such as professed to 
stand in the light, and were not actively engaged, some way or other, in 
time of public meeting, were already dead weights upon the cause." — 
McNemar, p. 31. 



CHAPTER III 
Page 85— 

Backus' Works : The Doctrine of Sovereign Grace Opened and Vindi- 
cated, by Isaac Backus, Pastor of a church in Middleborough, (Mass.) 
John Carter, Providence, R. I., 1771. Backus was a very prominent 
Baptist minister. In an appendix to tbe works above named he says : 
"I am far from desiring any to follow the most eminent fathers any 
further than they followed Christ ; but as I fully believe that these 
fathers did so, in the doctrine of sovereign grace, in overcoming evil 
with good, and in maintaining a friendly correspondence with pious 
people of other denominations, while they still kept to this one princi- 



APPENDIX 371 

pie, for each one to worship God according to the light of his own con- 
science; who can justly blame this attempt to promote these generous 
principles, which I would thankfully acknowledge are of late, in a 
considerable measure, revived in their children?" — Pp. xi-xii. 



Page 88— 

John Wesley wrote: 

"Bristol, September 10, 1784. To Dr. Coke, Francis Asbury, and 
our Brethren in North America." 

Closing the letter he says : 

"As our American brethren are now totally disentangled from the 
state and from the English hierarchy, we dare not entangle them again 
either with the one or the other. They are now at full liberty simply 
to follow the Scriptures and the primitive church ; and we judge it 
best that they should stand fast in that liberty wherewith God has so 
strangely made them free." — Chris. Pall., Vol. IV, p. 81. 



Page 99— 

"Glorious News from Massachusetts ! ! Church and State Unyoked : 
or the Priests of Baal left to Themselves." 

Then follow short comments on "An Act Respecting Public Worship 
and Religious Freedom," passed by the Massachusetts legislature, and 
approved June 13, 1811. 

That act put a stop to general taxation for support of an established 
church, and allowed any man to turn his money to the support of his 
own denomination or society ; provided a form of certificate for members 
of such denominations or societies ; and put all ministers on an equality 
of regular exemption from taxation. — H. G. L., Vol. Ill, p. 302. 



CHAPTER IV 

Page 108— 

William Guirey, writing to Elias Smith, early in 1809, says : "Your 
allusion to the building of the wall, in the days of Nehemiah, is beautiful 
and correct; for each man did build the wall before his own house. 
Our brethren in Virginia, and in the lower part of North Carolina, and 
in South Carolina, in Kentucky, and in Philadelphia, builded without 
knowing any other persons were engaged in the work ; they were entirely 
ignorant of each other, and our brethren in New England builded with- 



372 THE CHRISTIAN DENOMINATION 

out knowing anything of the brethren in the south. 'This is the Lord's 
doing, and it is marvelous in our eyes.' This subject is worthy to 
exercise the talents of an Addison, a Pope, or a Curran. By traveling 
so extensively through the southern states, I have seen several of those 
walls joined. I saw the wall built by the brethren in Virginia joined 
by the wall built by the brethren in South Carolina. This wall I 
afterward saw united to the wall built by the brethren in North Carolina. 
And the wall built by the brethren in Philadelphia I saw united to 
the wall built in the South."— H. G. L., Vol. I, p. 65. 



Page 109— 

See diagram inserted opposite this page. 



Page 110— 

In 1809 a communication was sent from ministers of Virginia, North 
Carolina and South Carolina to brethren in New England, saying that 
they stood on the same platform. The letter contained ample expres- 
sion of good will, and was signed by Wm. Glendenning, James Jackson, 
Wm. Guirey, Thomas E. Jeter, Joseph H. Bland, T. Ray (South Caro- 
lina), Henry Hays, Geo. Wilkins, James Hays, E'lias Evans, Joseph 
Thomas, John Sled, Walter Chustean, Joseph Hatchett, Wm. More, 
Philip Vass, John Hays. It was answered in similar vein by the New 
England brethren through a committee consisting of Wm. Ramzey, 
Uriah Smith and Elias Cobb. This is a sample of the manner of corre- 
spondence between the two sections. — H. G. L., Vol. I, p. 87. 



Page 115— 

William Guirey wrote from Virginia : "We have members in every 
state south of the Potomac, also a few churches in Pennsylvania. From 
the best information I can obtain, I suppose there are about twenty 
thousand people in the southern and western states who call themselves 
by the Christian name." — H. G. L., Vol. I, p. 43. 



William Lanphier wrote from northern Virginia the same year: 
"We are numerous and spread through Virginia, North and South 
Carolina, Georgia, Ohio, Kentucky, Tennessee and some few in Penn- 
sylvania."— H. G. L., Vol. I, p. 32. 



o 
© 

CD 



^rtics 



&:ociaiiou 



Ctrisrtna 



mm 

)b'pel I 

.:Mo:auLi 



(NH.- 



M:.-l>a. 



al< oi 'Gosp;! liberty 



Miss 



(In 



key. 



^Soutiwi 



(I 



nc: 



'5 cm he - n 



Ch-istian 



Suspzruled 
Br War 



Tl, 



(V 



I£l 



C 
Surl 



Olio) 



rty 



Pri 1r a 



P »rti<s 



CI ri; iii n 



Mi£ 



Ontir 



Tlu isi ia 



Gmiermce 



*a-d). 



ia; limit! 



Eisi 



Oris tia n liibislin ; 



2viS' 

Canidiirij 



(N.Y) 



Y 

Lv mi na 



West 



JX^IAIIATI 



Diite 

N;an|e 



cfj 



CI iodic 



er 

ml 

NHrni <Jf "iitatetaHer: 



Nirn! (fpulJiiihcr 



nisee 

irj: tia 



Cinsi 



NY) 



J.F .H. 



iein^ 



A iSddltim " 



G ris tia • 



lub 



isl in y . \& oc Lai ioi . 



Clri: 

Book Ass;n 



(Ohi 



3u;hi 



p|ar :n he se 
indicate 
ith aio lur 



crvrliie 
dutlisiei 

loinsol- 
pape-. 



£0 






-Gospel 



Boot A 
Pie Ch 



orWes 
l>ul 



ein(lu)ist 
Assx 



book 



orAphk: 

orirh 



HEMJI) 



°f 



fOTOltY 



»s 



WSPEL 



M 



1912. 



Ch-isian Ciroenio 1 



APPENDIX 373 

Jonathan Foster wrote in 1809 from northern Virginia saying: "In 
the states of Kentucky and Ohio, thousands are coming into it [Chris- 
tian Church]. In the lower parts of Virginia there has already been 
a blessed revival. In New Alexandria the church is prospering ; in the 
state of Pennsylvania the flame is rapidly spreading; in Maryland I 
understand the church is beginning to look up." — H. G. L., Vol. I, p. 47. 



Page 116— 

"In the states of North and South Carolina, Georgia, Kentucky, 
Virginia, Pennsylvania, and I believe in Ohio, and Tennessee, Christian 
societies are raised, who have introduced Gospel order among themselves, 
that is, have taken the Scriptures only as their sole rule of faith and 
practice, and acknowledge no other head but Jesus, through whose 
merits they preach a free salvation for all men ; they have a number of 
eminent ministers among them. They acknowledge no name but that 
of Christian ; and what is the most extraordianry circumstance respect- 
ing them and what I believe they may challenge the records of every 
period of the annals of time to exhibit its equal, is, numbers of them, 
agreeably to the best information I have, originated nearly at the same 
time. I am credibly informed they were formed into a religious com- 
pact without any knowledge whatever of each other ; and what adds 
still to the phenomenon (if I may call it so) is, they have embraced the 
same sentiments and adopted the same mode in every particular, which 
go almost directly to destroy ecclesiastical and every species of religious 
tyranny, and to establish in the room thereof a primitive or apostolical 
form of Church Government." — Jonathan Foster, in H. G. L., Vol. I, p. 27. 



"Then in the first place, I have been a member for twelve years 
past of a society that distinguishes itself by the name of "The Christian 
Church." We own no head or lawgiver besides Jesus Christ, conse- 
quently no laws in matters of religion besides the Holy Scriptures. We 
have but two orders of church officers ; Elders and Deacons ; the business 
of the first is to preach the word of life, and to take care to feed the 
flock of Christ; of these, some travel and others are stationary. The 
latter are appointed to attend to the temporal concerns of the church. 
Our preachers and members are all on an equality. All the affairs of 
the church are administered by a majority of preachers and members. 
We believe in the universality of the atonement, in the efficacy and 
necessity of the Holy Ghost in order to conversion." "We believe that 
party names engender party animosities, and that the most and only 
proper name for the followers of Christ is Christians. That all other 



374 THE CHRISTIAN DENOMINATION 

names either given or assumed are nick-names and serves only as a rally- 
ing point for party spirit." "If you will please to give me the informa- 
tion requested, I will immediately print it and spread it through all the 
aforesaid states. If I have not mistaken as to your order, I think the 
Christian Church in this part of the United States would rejoice to give 
you the right hand of fellowship." — William Lanphier, H. G. L., Vol. I, 
p. 32. 



"7. I would propose to promote Christian union by the following 
method, viz. : Let the Presbyterians lay aside the book called the confes- 
sion of faith, 

"8. Which faith, is proposed to ministers before they are received ; 
and instead thereof, present the Holy Bible to the minister who offers 
himself as a fellow-labourer. 

"9. Let him be asked if he believes that all things requisite and 
necessary for the church to believe and obey, are already recorded by 
inspired men. 

"10. Let the Baptists open a more charitable door and receive to 
their communion those of a Christian life and experience; and they 
themselves eat bread with their father's children. 

"11. Let my offended brethren, the Methodists, lay aside their 
book of discipline, and abide by the government laid down by the apos- 
tles — seeing those rules of faith and practice were given from above, 

"12. And answer for doctrine, reproof, correction, instruction in 
righteousness ; that the man of God may be perfect, thoroughly furnished 
unto all good works. — II Tim. 3 : 16, 17. 

"13. What more does the church need, than is above inserted? 
Let their Episcopal dignity submit to Christ, who is the head and only 
head of his church ; and then we as brethren will walk together, and 
follow God as dear children. 

"14. O, how this would convince the world that we were true 
men, and not speculators. — This would give satan an incurable wound; 
and make deism ashamed. 

"15. Again as each church is called by a different name, suppose we 
dissolve those unscriptural names, and for peace' sake call ourselves 
Christians ! This would be— 'The Christian Church'." — James O'Kelly, 
in H. G. L., Vol. I, p. 39. 



Extracts from a letter from the Ministers of the Christian Churches 
at the Southward, dated May 27, 1809. 

"Brethren — From our beloved brother Frederick Plummer we have 
received such information of you as causes our souls to rejoice and 



APPENDIX 375 

induces us in this manner to express our sentiments. We are informed 
that you receive CHRIST as ONLY HEAD OR KING of the church, to 
the exclusion of Popes, ^Cardinals, Archoishops, Bishops, or any body of 
men invested with legislative authority for the church of God. We 
believe that one head is sufficient for one body, and more heads than one 
would make any being a monster. The church is said to be the 'body 
of Christ' and Christ the 'head of the body.' We rejoice that the gov- 
ernment is on the shoulders of the Saviour, and cannot forbear to 
express our joy that a people exist in New England, who like us have 
rejected human heads, and cheerfully submitted to the authority of 
Christ alone. 

"In consequence of your receiving Christ as only head and ruler of 
his church, it necessarily follows, that his laws as contained in the New 
Testament, should be received without any addition, abridgment, altera- 
tions, or embellishments, to the exclusion of all articles of religion, con- 
fessions of faith, creeds, etc., etc., etc., composed by men. That the 
Neiv Testament is alone sufficient for doctrine, reproof, correction, and 
instruction in righteousness, is a sentiment in which we are confirmed ; 
and experience has taught us to believe, that, like its author it is 
perfect, for it answers every purpose to promote the peace, happiness 
and prosperity of the church of Christ, and has a direct tendency to 
prevent those jars and contentions which always have, and always will 
attend imperfect human productions. 

"We are informed that like us, you have rejected all other names 
by which you may be designated as a religious body, but the Christian. 
This is a matter of great joy to us, because it is the name by which the 
primitive disciples of Christ were first known in Antioch. We also 
conceive it a proper name given by the Holy Spirit to the Church which 
is said to be the Lamb's wife, consequently should be called by his 
name."— H. G. L., Vol. I, p. 87. 



Extracts from a letter by the Elders of the Christian Churches, in 
the New England States, assembled at Portsmouth, N. H., June 23, 1809. 

"Beloved Brethren in Christ Jesus our Glorious Lord : 

Your epistle dated May 27th, was received by us with the same 
spirit of love by which it was dictated ; and it rejoices our hearts, that 
there are such a number of our brethren in the Southern States, who 
receive Christ as only King and Head of his Church, to the exclusion of 
Popes, Cardinals, Bishops, Arch-Bishops, or any body of men invested 
with legislative authority for the Church of God. 



376 THE CHRISTIAN DENOMINATION 

"We understand according to the New Testament, that the Church 
is the 'Body of Christ' and Christ the 'Head of the Body,' and we praise 
our God that he has given Jesus a 'leader and commander to the people ;' 
that 'the government is upon his shoulder ;' that we have a lawgiver 
who is able to save us, for 'there is one lawgiver who is able to save 
and to destroy ;' we therefore have, and do reject all human heads, laws, 
articles of religion, confessions of faith, disciplines, creeds, catechisms, 
etc., etc., etc., which have been invented by men, not only because they are 
the foundation of the unhappy disputes which have arisen among the 
children of God, and a lessening of the divine authority of our master 
Jesus to command us in all things ; but because we find his law perfect 
in all things and sure, a 'perfect law of liberty," not of bondage — yes 
brethren, liberty to obey him in all things, whose yoke is easy, and whose 
burden is light." 

"We feel willing with you, yea, we rejoice to take the despised name 
of Christians, because the Church which is the LamVs ivife should be 
called by his name. 'He was despised and rejected of men' and 'the 
Servant should not be above his master'." — H. G. L., Vol. I, p. 95. 



Writing from Jacksonville, 111., January 4, 1838, Stone said : 

"I approve my course in rejecting all authoritative creeds, and of 
withdrawing my influence from building up any party-establishment of 
Christians on earth 

"I approve of my choice in taking the Bible alone as the foundation 
of my faith and practice; and to meet all Christians on this broad 
platform without regard to diversity of opinions, if that opinion were 
not of a demoralizing nature and tendency 

"I approve of my course in laboring to rescue the truth from the 
rubbish of tradition, long heaped upon it by the folly of erring men 

"I most heartily approve of my course in so strenuously advocating 
the doctrine that immersion is not the sine qua non of Christianity. . . . 
I am glad to find that brother A. Campbell has come out fully in advo- 
cating and defending the same doctrine (vid. Mill. Harb., September and 
December Nos. ) .—Chris. Pall., Vol. VI, pp. 315, 316. 



CHAPTER V 
Page 123— 

There are several dates of organization given to some conferences, 
and the following lists are probably not accurate, but only approximate. 



APPENDIX 377 

They are given more to show readers where conferences were organized 
than to establish the dates. 

Kentucky 1804 

Deer Creek, Ohio 1807 or 1808 

Virginia ■ 1814 

Wabash, Indiana 1817 

Wabash, Illinois 1818 

New York 1818 

Virginia 1818 

Maine 1818 

Mad River (now Miami Ohio) 1819 

New York Eastern 1820 

New York Western 1820 

New Hampshire 1820 

Vermont 1820 

Southern Ohio 1820 

Connecticut 1821 

Athens, Ohio, before 1823 

Norfolk, Virginia, before 1823 

Massachusetts (re-organized 1835) 1823 

Central Indiana 1824 

Upper Canada (now Ontario) 1825 

North Carolina and Virginia 1825 

New York Central 1827 

Rhode Island and Connecticut 1827 

Salt Creek, Ohio, about 1827 

New York and Erie (now called Erie) 1829 

Sunbury, Ohio (now Ohio Central) 1829 

North Carolina ,, # 1830 

Union Christian (part of Kentucky and Indiana) 1830 

New Jersey 1830 

Cole Creek (now Western Indiana) 1830 

New York Northern 1831 

Rockingham 1832 

Strafford 1832 

Merrimac 1332 

New Brunswick I832 

Eastern North Carolina I832 

Maine divided into three conferences about 1832 



378 THE CHRISTIAN DENOMINATION 

CHAPTER VI 

Page 139— 

We find record of "elders' conferences," almost invariably held in 
connection with "general meetings," as follows : 

1809 Portsmouth, N. H. 

1810 Bradford, Vt., and Sandwich, N. H. 

1812 Candia, N. H., and Woodstock, Vt. 

1813 New Bedford, Mass. 

1814 Hardwick, Vt., and Cumberland, R. I. 

1815 Danville and Bradford, Vt, Freetown, Mass., and Windham 
Conn. 

1816 Hampton, Conn., Farmington, Candia and Deerfield, N. H. 

1817 New Bedford, Mass., the first delegated conference, composed 
of elders and laymen ; and Portsmouth, N. H., soon afterward. 

1818 Hartwick, N. Y., Gilmanton and Meredith, N. H. The 
Hartwick was the first regularly organized conference of elders and 
church delegates in the North. 



Page 140 — 

Following is a list of the years and places of meeting of the United 
States Christian Conference, and its successors, from 1820 to 1910 : 

1820 Windham, Conn. 

1821 New Bedford, Mass. 

1822 Greenville, N. T. At some sessions there were 4,000 present, 
the meetings being held in a grove. 

1823 Freetown (Assonet), Mass. 

1824 Freedom, N. Y. 

1825 Beekman, N. Y. 

1826 Windham, Conn. 

1827 West Bloomfield, N. Y. 

1828 No session. 

1829 New York City. 

1830 No session. 

1831 New York City, Christian General Book Association being 
formed. 

1832 Milan, N. Y., when Conference was dissolved. 

1833 New York City, an informal conference, calling another meet- 
ing later for purpose of re-organization. 

1833 Milan, N. Y., Conference re-organized. 

1834 Union Mills, N. Y., to meet once in four years thereafter. 
1838 New York City. 



APPENDIX 379 

1842 Stafford, N. Y. 

1846 Union Mills, N. Y. 

1850 Marion, N. Y., an epoch-making session. 

1854 Cincinnati, Ohio, where the division over slavery occurred. 

1858 New York City. 

1862 Medway, N. Y. 

1866 Marshall, Mich. 

1870 Oshawa, Canada. 

1874 Stanfordville, N. Y. 

1878 Franklin, Ohio. 

1882 Albany, N. Y. 

1886 New Bedford, Mass. 

1890 Marion, Ind. 

1894 Haverhill, Mass. 

1898 Newmarket, Canada. 

1902 Norfolk, Va. 

1906 Huntington, Ind. 

1910 Troy, Ohio. 

The following named persons have been president and secretary 
respectively of the General Conference or Convention of the denomina- 
tion, for the terms indicated. Some sessions were served by two 
secretaries. 

1819 , Robert Foster. 

1820 Rev. Benjamin Taylor, Robert Foster. 

1821 Rev. John Rand, Robert Foster. 

1822 Rev. Mark Fernald, Robert Foster. 

1823 Rev. Daniel Hix, Robert Foster. 

1824 Rev. John Spoor, Jr., Rev. John L. Peavey. 

1826 Rev. Hervey Sullings, Robert Foster. 

1827 Rev. Hervey Sullings, Rev. David Millard (pro tern.). 
1829 Rev. David Millard. 

1831 Rev. Simon Clough, Robert Foster. 

1832 Rev. Abner Jones, Rev. Joseph Badger. 

1833 Rev. William Lane, Rev. J. V. Himes and Rev. Jasper Hazen. 

1834 Rev. Frederick Plummer, Rev. Simon Clough and Rev. David 
Millard. 

1838 Rev. I. N. Walter, Rev. Jasper Hazen and Rev. Oliver Barr. 

1842 Rev. Jasper Hazen, Rev. John Ross and Rev. Lyman Perry. 

1846 Rev. Elijah Shaw, Rev. John Ross and Rev. W. R. Stowe. 

1850 Rev. D. P. Pike, J. R. Freese, M. D. 



380 THE CHRISTIAN DENOMINATION 

1854 R. P. Stebbins, D. D., N. Sunnnerbell, D. D., and Rev. C. 
Dearing. 

1858 Rev. I. H. Coe, N. Summerbell, D. D. 

1862 Rev. Amasa Stanton, Rev. D. W. Moore. 

1866 Rev. D. P. Pike, N. Summerbell, D. D. 

1870 Rev. I. H. Coe, J. J. Summerbell, D. D. 

1874 Rev. I. H. Coe, J. J. Summerbell, D. D. 

1878 Rev. A. W. Coan, J. J. Summerbell, D. D. 

1882 Rev. J. W. Osborne, J. J. Summerbell, D. D. 

1886 D. A. Long, LL. D., J. J. Summerbell, D. D. 

1890 D. A. Long, LL. D., J. J. Summerbell, D. D. 

1894 A. H. Morrill, D. D., J. F. Burnett, D. D. 

1898 O. W. Powers, D. D., J. F. Burnett, D. D. 

1902 O. W. Powers, D. D., J. F. Burnett, D. D. 

1906 W. D. Samuel, D. D., J. F. Burnett, D. D. 

1910 W. D. Samuel, D. D., J. F. Burnett, D. D. 



Page 147— 

Here is inserted for convenience in reference a list of the editors 
of the Herald of Gospel Liberty, with their terms of service. 

Elias Smith, 1808-1817. 

Robert Foster, 1817-1835. 

Elijah Shaw, 1835-1840. 

Elijah Shaw, David Millard (part of term), P. R. Russell, 1840-1850. 

Jasper Hazen, Elijah Shaw, 1850-1851. 

D. P. Pike, A. G. Morton, Elijah Shaw, Oliver Barr, J. B. Weston, 
O. J. Wait, Austin Craig, 1851-1856. (Some of these men did not serve 
all the time.) 

B. F. Carter, Charles Bryant, 1856-1862. 
D. P. Pike, J. W. Hayley, 1862-1868. 

H. Y. Rush, D. P. Pike (part of time), O. J. Wait, 1868-1876. 

N. Summerbell, 1877-1878. 

T. M. McWhinney, 1878-1880. 

T. M. McWhinney, J. B. Weston, Asa W. Coan, 1880- 1881. 

A. W. Coan, 1881-1885. 

C. J. Jones, 1885-1888. 
J. P. Watson, 1888-1893. 

J. P. Watson, G. D. Black, 1893. 

J. P. Watson, 1893-1894. 

J. J. Summerbell, 1895-1906. 

J. P. Barrett, 1907- ; 



APPENDIX 381 

In most cases the first-named person was editor-in-chief, and the 
other persons named were his associates. 



Page 147— 

The editors and their terms of service, for the Christian Palladium, 
were as follows : 

Joseph Badger, 1832-1839. 

Joseph Marsh, 1839-1843. 

Joseph Marsh, John Ross, Oliver Barr, 1843-1844. 

Jasper Hazen, John Ross, Oliver Barr, 1844-1845. 

Jasper Hazen, John Ross, 1845-1846. 

Jasper Hazen, 1846-1854. 

Moses Cummings, I. C. Goff, 1855-1857. 

Moses Cummings, 1858-1861. 



Page 148— 

Following are the names of the editors and their terms of service 
for the Gospel Herald: 

Isaac N. Walter, 1843-1846. 

James Williamson, J. W. Marvin, 1846-1850. 

James Williamson, 1850-1856. 

James Williamson, James Maple, 1856-1858. 

John Ellis, H. T. Buff, 1859-1862. 

John Ellis, Mrs. C. D. Ellis, 1862-1864. 

E. W. Humphreys, J. T. Lynn, 1864-1865. 

H. Y. Rush, 1865-1867. 



Page 149— 

The editors and their terms of service, for the Christian Sun, have 
been as follows : 

D. W. Kerr, 1844-1850. 
H. B. Hays, 1850-1854. 
W. B. Wellons, 1854-1876. 
J. T. Whitley, 1876-1878. 
J. P. Barrett, 1878-1881. 
W. T. Walker, 1881-1882. 
J. P. Barrett, 1882-1891. 
W. G. Clements, 1891-1894. 

E. L. Moffitt, 1894-1898. 
J. O. Atkinson, 1898-. 



382 THE CHKISTIAN DENOMINATION 

Page 150— 

Rev. Reuben Potter, of Warren, R. I., in 1823 published for one year 
the Gospel Palladium. Rev. Jasper Hazen, then residing in Wood- 
stock, Vermont, began to publish the Gospel Banner in 1826, abandoning 
the publication after one year. Rev. E. B. Rollins, of Braintree, Ver- 
mont, published the Bethlehem Star for one year, commencing in 1824. 
Once more Rollins of Braintree established a paper, this time a semi- 
monthly called Christian Luminary, associating with himself in that 
venture J. P. Hendee ; but in 1835 this light was drawn into a larger orb 
and became part of the Christian Palladium. 



Page 155— 

A fuller description of some of the volumes mentioned, with others 
not mentioned, is as follows : 

A Dictionary of the New Testament, by Elias Smith. Printed and 
sold by the Author. Philadelphia, Pa., 1812. Revised and enlarged 
by Robert Foster, with a life of Christ and the Apostles. Christian 
Herald Office, Portsmouth, N. H., 1832. 

Illustration of the Prophecies, by Elias Smith. Printed by Norris 
& Sawyer, for the Author. Exeter, N. H., 1808. 

The True Messiah, by David Millard. Published by J. D. Bemis 
& Co., Canandaigua, N. Y., 1823. 

The True Believer's Defence, by Rev. Charles Morgridge, Minister 
of First Christian Church, New Bedford, Mass. Benjamin H. Greene, 
Boston, Mass., 1837. 

Letters to a Universalist, by Philemon R. Russell. Published by 
D. P. Pike & Co., Newburyport, Mass., third edition, 1848. 

A volume unique among publications issued by members of the 
Christian denomination is, The Mission of Christ, by Philemon R. 
Russell, then Pastor of First Christian Church, Fall River, Mass. Pub- 
lished at the Christian Herald Office, Exeter, N. H., 1842. This was 
a life of Christ. 



Page 156— 

Hymns, Original and Selected, by Abner Jones and Elias Smith. 
Published at Portland, Me., 1805. The seventh edition was printed 
in 1816. 

Same by Robert Foster. Printed at Christian Herald Office, Ports- 
mouth, N. H., 1825. New edition, 1826. 

Hymns and Spiritual Songs, by David Millard and Joseph Badger. 



APPENDIX 383 

Published in 1830. An edition by the Christian General Book Asso- 
ciation, Union Mills, N. Y., 1838. 

A Choice Selection of Psalms, Hymns and Spiritual Songs, compiled 
by John Mackenzie, John Rand, Benjamin Putnam, Christopher Martin, 
and Jasper Hazen. Published by David Watson, Woodstock, Vt, 1819. 

The Christian Psalmist, by S. Clough, Wm. Lane, F. Plummer, 
I. C. Goff and J. McKeen. Published by James Kay, Jr., & Bro., Phila- 
delphia, and John I. Kay & Co., Pittsburgh, Pa., 1836. Also edition by 
Moses Cummings, Irvington, N. J., 1856. 

Somewhat later than the above were : 

Christian Harp, by B. F. Carter, E. Edmunds, and J. B. WeSton. 
Compiled by request of the New England Christian Convention. Pub- 
lished at Newburyport and Boston, Mass., and Portland, Me. Second 
edition, 1853. Eleventh edition, revised and enlarged, 1870. 

Christian Hymn Book, by E. Edmunds, T. C. Moulton, D. P. Pike. 
Published in 1863. Edition by The Christian Publishing Association, 
Dayton, Ohio, 1869. 



CHAPTER VII 
Page 166— 

"There is some doubt as to the exact date on which Raikes started 
his Sunday-school, but assuming that it was in 1781, there were cer- 
tainly four, and perhaps five, Sunday-schools in this country before that 
date, viz. : at Roxbury, Mass., 1674 ; at Newtown, L. I., 1683 ; at Ephrata, 
Pa., 1740; at Bethlehem, Conn., 1740, and at Philadelphia, Pa., 1744. 
The Ephrata school was interrupted after the battle of Brandywine, 
September 11, 1777, in order that the school room might be used as a 
hospital for the wounded American soldiers." — Records of the Ohio 
S. S. Ass'n., 1887 and 1891. 



CHAPTER VIII 
Page 174— 

Following are the names and dates so far as have been ascertained 
of organization of conferences during the years 1833-1849 : 

Philadelphia 1833 

Southern Wabash, Illinois 1833 

Southern Illinois 1833 

Pennsylvania 1834 

Michigan 1834 

Boston 1834 



384 THE CHRISTIAN DENOMINATION 

Rhode Island and Massachusetts 1835 

Maine Eastern • 1836 

Maine Western 1836 

Western New Jersey 1836 

Indiana Central 1837 

Western New Jersey Christian Association 1837 

Valley of Virginia 1838 

Auglaize ( Northwestern Ohio ) 1838 

Eastern Conference of Upper Canada, before 1838 

Ohio Eastern 1839 

Indiana Bluffton 1839 

Union, Ohio, about 1839 

Spoon River, Northwestern Illinois 1839 

Michigan Eastern 1840 

Northern Illinois and Wisconsin 1840 

Vermont Western 1840 

Vermont Eastern 1841 

Illinois Union (Pike County) 1841 

Western Michigan 1841 

Prairie Creek, about 1841 

Mt. Vernon 1842 

Huron, Ohio 1842 

La Porte, Northwestern Indiana 1842 

Western Reserve, Ohio 1843 

Monday Creek, Ohio, about 1843 

York and Cumberland 1844 

Tippecanoe, Indiana 1844 

Eel River, Indiana 1844 

Tioga River, New York and Pennsylvania 1844 

Iowa Christian Conference • 1845 

Gallia, Ohio ? 

Black River, New York 1845 

New England Christian Convention 1845 

Ray's Hill, Pennsylvania 1846 

Iowa Christian Conference 1846 

Indiana Union 1846 

Southern Christian Association 1847 

Mt. Gilead, northern Ohio 1848 

Southeastern Michigan -. . . 1849 

Northern Wisconsin 1849 

Virginia Central ■ 1849 

Wyandot, Ohio 1849 



APPENDIX 385 

CHAPTER X 

Page 227— 

The principles adopted were formulated as follows : 

1. The Lord Jesus Christ is the only head of the Church. 

2. The name Christian to the exclusion of all party or sectarian 
names. 

3. The Holy Bible, or the Scriptures of the Old and New Testa- 
ments, our only Creed or Confession of Faith. 

4. Christian character, or vital piety, the only test of fellowship 
and church membership. 

5. The right of private judgment and liberty of conscience the 
privilege and duty of all. — See Minutes of 1866. 



Page 236— 

Still another venture in New England was The Living Christian, to 
be issued by a Christian Publishing Company formed in Providence, 
R. I. This was projected by committees of the New England Christian 
Convention and the New York Eastern Christian Conference. The first 
issue bore date of January, 1873. Rev. Daniel Schindler was editor- 
in-chief, and was an able writer. Rev. A. W. Coan acted as publishing 
agent, and the paper was printed in an office located in the old railroad 
station in Providence. The subscription list is said to have been about 
2,000, with 700 subscribers in the city of publication. Plans contem- 
plated too expensive a paper, however, and publication was suspended 
after about six months. 

In New York state Rev. I. C. Tryon began to publish The Christian 
Church, in January, 1877, and issued it monthly nearly a year ; the place 
of publication being Eddytown (now Lakemont), N. Y., and the journal 
containing sixteen pages, six and one-half by nine and three-quarters 
inches. Then he changed the name to Christian Palladium, perhaps 
thinking to make the paper eventually a worthy successor to the old 
Palladium. Both these periodicals were tastily gotten up, and showed 
considerable editorial ability and some originality. But support was 
not forthcoming, and issue ceased. 

Spirit and Life: A Christian Magazine, was begun at Yellow Springs, 
Ohio, October, 1890. Rev. Geo. D. Black was editor, and Rev. C. W. 
Garoutte, publisher. However, before the first volume closed, Rev. 
Albert Dunlap took Mr. Garoutte's place as publisher. An editorial 
staff was created to conduct the second volume, Rev. D. A. Long, D. D., 
being editor-in-chief, and Rev. G. D. Black, Prof. Amos R. Wells, Rev. 
Martyn Summerbell, D. D., Rev. G. B. Merritt, Rev. L. J. Aldrich, and 



386 THE CHRISTIAN DENOMINATION 

Rev. H. J. Stockard, associates. Rev. C. W. Choate was publisher and 
business manager. The magazine was an attempt to furnish a medium 
for exchange of ideas concerning Christian life and work, upon a plane 
of literary merit and scholarship which could not be otherwise attained, 
and was decidedly creditable. Subscription price, $1.00 a year. Publi- 
cation was suspended at the end of the second volume. 



Page 236— 

In 1873 the redoubtable Rev. Matthew Gardner, of Ohio, undertook 
The Christian Reviewer as a quarterly, printed by The Christian Publish- 
ing Association, Dayton, Ohio, for free distribution. He seems to have 
had no intention beyond publishing matter which had been refused 
admission to the denominational organ. 



Page 237— 

Occupying a distinct field was the Christian Publication Society, 
formed in 1856, at Irvington, N. J., by representatives of six eastern 
states. The denomination then had no Sunday-school literature or 
books ; and this Society was designed to issue tracts for general distribu- 
tion, Sunday-school books, and other needful publications. Rev. I. C. 
Goff was the first President, Rev. P. Roberts, Secretary, and Rev. Austin 
Craig, Treasurer. A few tracts were issued, e. g., a series called "Com- 
mon Sense Tract." New series, No. 7, was "The Missionary and Indian," 
by Elder David Millard. But the Society did not long continue. 



Page 239— 

They were distributed as follows: 

Ohio 228 

Indiana . . 194 

New York 149 

Iowa 132 

Illinois 105 

Pennsylvania 66 



Page 239— 

Following are given the names and dates of conferences organized 
during this period : 



APPENDIX 387 

Northwestern Ohio and Southeastern Michigan 1850 

Grand River Valley, Michigan 1850 

Indiana Central (consolidated with Indiana Union) 1850 

New York Southern 1852 

Indiana Miami Reserve 1852 

Little Wild Cat, Indiana 1852 

Western Indiana (consolidation) 1852 

Central Illinois -. .1852 

Aroostook Branch of Maine Eastern 1853 

Western Iowa (later Des Moines) 1853 

Passamaquoddy, Maine -. . 1854 

Killbuck, Indiana 1855 

Michigan State Christian Conference 1854 

Georgia and Alabama • 1854 

Michigan Association 1855 

Southern Christian Convention 1856 

Antioch, Indiana . . . 1856 

Fox River, Indiana and Illinois 1856 

Fort Des Moines (formerly Western Iowa) 1856 

Western Illinois ■ 1857 

Northwestern Iowa 1857 

Union Miami Reserve, Indiana 1857 

Ohio 1857 

Otsego, New York, before 1857 

Antioch, Indiana, united with Bluff ton later 1857 

Union Christian ( Iowa ) 1857 

Rock Creek, Iowa 1858 

Central Iowa (made out of Rock Creek) 1858 

Schoharie County, New York, before 1858 

Maumee Valley, Ohio before 1859 

Northwestern Ohio (formed of Maumee and Auglaize) 1859 

Southwestern Iowa 1861 

Union Christian, southeastern Indiana . . .• 1863 

Michigan Association 1864 

Southern Indiana and Illinois 1864 

Western North Carolina 1854 

Deep River, North Carolina 1865 

New York State Association 1866 

Ohio State Association 1866 

Richland Union, Wisconsin 1866 

Mazori" River, Illinois 1866 

Jacksonville, Illinois 1866 



388 THE CHRISTIAN DENOMINATION 

Northeastern Iowa, before 1866 

Osage, Missouri 1866 

Grant County, Indiana 1867 

Indiana Central 1867 

North Missouri 1867 

Western North Carolina (colored) 1867 

Western Pennsylvania 1870 

Northeastern Kansas 1871 

Kentucky, Second District 1871 

Kentucky, First District 1871 

Antioch, Iowa 1872 

Iowa State Conference 1872 

Northeastern Michigan • ? 

Virginia Colored 1873 

Northeastern Missouri • ? 

Monongahela Valley, Pennsylvania 1875 

Michigan Conference (incorporated) 1875 

North Missouri 1876 

Nebraska 1876 

Eastern Kansas (formerly Southeastern) 1876 

Indiana State Conference 1877 

Southern Kansas •. . 1877 



CHAPTER XI 



Page 246— 

We give below the names and dates of some early missionary socie- 
ties of the denomination : 

SECTIONAL 

New England Christian Missionary Society 1845 

New England Home and Foreign Missionary Society 1845 

Southern Christian Home Missionary Society 1858 

STATE 

Massachusetts Christian Benevolent Society 1833 

New Hampshire Christian Benevolent Society I835 

Ohio (Domestic) Missionary Society I845 



APPENDIX 389 

CONFERENCE 

Rhode Island and Massachusetts Christian Benevolent Society . .. .1838 

New York Central Conference Home Missionary Society 1840 

Erie Conference Home Missionary Society 1840 

Michigan Home Missionary Society 1840 

Northern Illinois and Wisconsin Conference Home Missionary 

Society, about 1843 

Northern New York Conference Home Missionary Society 1843 

Eastern Michigan Conference Home Missionary Society 1843 

Western Missionary and Benevolent Society (Clinton and Ionia 

Counties, Michigan) 1844 

New York Eastern Benevolent and Missionary Society 1844 

New York Western Conference Home Missionary Society 1844 

Massachusetts and Rhode Island Domestic Missionary Society 1845 

Cole Creek (Ind.) Conference Domestic Missionary Society, about 1845 

Southern Ohio Conference Home Church Missionary Society 1850 

Pennsylvania Conference Missionary Society 1851 

North Carolina and Virginia Home Missionary Society . . . 1856 

New Jersey Christian Missionary Society 1858 

woman's conference auxiliary 

New York Western, before 1857 

An Auxiliary is also mentioned in Michigan, but the date has not 
been discovered. 

CHURCH SOCIETIES 

Female Benevolent Society, New York City 1835 

East Kensington, N. H 1840 

Boston, Mass 1845 

SUNDAY-SCHOOL SOCIETIES 

Portsmouth, N. H very early 

Suffolk Street Church, N. Y 1844 



Page 271— 

Conferences organized during the period 1878-1894 were as follows : 

Tippecanoe, Indiana, became Northwestern 1879 

Northern Kansas 1878 

Spring River, Kansas and Missouri 1878 



390 THE CHKISTIAN DENOMINATION 

Western Michigan and Northern Illinois 1879 

Kansas State 1881 

Nebraska 1882 

Illinois State 1883 

Bible Union, Indiana 1883 

Southern Pennsylvania 1883 

Ozark 1884 

Kentucky State 1890 

Eastern Atlantic (colored) 1890 

Southwestern West Virginia 1890 

Northwestern Arkansas 1892 

Afro-Christian Convention 1892 

Western Arkansas 1893 

North Carolina and Virginia 1894 

Western North Carolina 1894 

Eastern North Carolina 1894 

Western Washington 1894 



CHAPTER XIV 

Page 308— 

In 1869 the Southern Convention spoke on union. Pres. W. B. 
Wellons, in his annual address before the Convention the next year said : 
"We must continue in a position to co-operate with all who are laboring 
for union among the followers of a common Saviour. But we cannot 
allow ourselves to be lost in pursuit of our object, even as desirable as 
this is. We must maintain our organization, and hold ourselves in read- 
iness to co-operate with those who may become ready by and by to step 
onto our platform." The Convention passed a preamble and resolutions 
calling upon all Christians of all denominations to promote the "unity 
of the Spirit in the bond of peace ;" maintained the necessity for belief 
in certain fundamental doctrines and profession of that belief by all 
seeking church membership ; and expressed the opinion that "there is a 
sufficient community of feeling and belief among evangelical denomina- 
tions to form a basis of union, without binding the consciences of men 
in those matters which are but of secondary importance." This mani- 
festo caused considerable comment in the religious press of the South. 



APPENDIX 391 

CHAPTER XVI 

Page 349— 

Conferences organized in this period are as follows: 

Texas Northern 1895 

Red River, Indian Territory 1895 

Maine (made out of Eastern and Maine Central) 1895 

Southwestern Pennsylvania . . .■ 1895 

Northeastern Ohio 1895 

West Virginia 1896 

Oklahoma 1896 

Scioto Valley 1897 

Western North Carolina « 1897 

Southwestern West Virginia 1898 

Central Wisconsin 1898 

Northwestern Kansas 1900 

Ozark, Missouri 1903 

Mouse River, North Dakota 1903 

Ohio Valley 1903 

Northwestern North Dakota 1904 

Illinois 1905 



INDEX 



INDEX 



A letter "n" indicates a footnote 



Abbreviations, 11 

Adams, J. Q., 194 

Adventism, Second, 175 ; effect on 
Christian denomination, 175 

Advent Christians, indebted to Chris- 
tian denomination, 176 

Affiliation in education, 331 

African Colonization Society, 252 

Afro-Christian Convention, 271 ; and 
South American mission, 344 

Afro-Union Christian Convention, 344 

Aged Ministers' Home, 357 

Aldrich, Rev. L. J., president Union 
Christian College, 281, 321 ; editor 
Spirit and Life, 385 

Alerton, Rev. Reuben, n. 114 

Alexanian, Rev. M. G., and proposed 
Armenian mission, 353 

Allen, I. W., and Merom Bluff Acad- 
emy, 198 

American Board of Commissioners 
for Foreign Missions, 353 

American Christian, 283 

American Christian Convention fsee 
General Christian Conference and 
Christian General Convention), 
257-260, 337, 338 ; and union 
question, 258 ; places of meeting, 
379 ; list of presidents and secre- 
taries, 379 

American Christian Church Exten- 
sion Society, 251 

"American Nation, The," history, 81 

Amos, Rev. J. E., and Illinois State 
Christian Conference, 268 

Andrew, W., and Manual Labor 
School, 162 

Annual of the Christian Church, 
South, 240, 272 

Antioch College, sketch of, 191-197 ; 
last attempt of Christians to con- 
trol, 278, 279 ; distinguished alum- 
ni, 280 ; mention of, 307 

Appendix, 369-391 

Apple, Rev. C. A., prepares Manual 
for Sunday School use, 168 ; pres- 
ident of Suffolk Collegiate Insti- 
tute, 275 

Armenian mission, proposed, 353 

Asburv, Bishop Francis, 73 ; opposed 
by O'Kelly, 88 ; mentioned, 371 

Atkinson, Rev. D. B., 5 ; president 
Jireh College, 333 ; history of Her- 
ald of Gospel Liberty, 360 ; presi- 
dent Wyoming Conference, 349 

Atkinson, Rev. J. O., editor Christian 
Sun, 340, 381 



Backus, Rev. Isaac, Baptist minister 
and historian, n. 84 ; maintains re- 
ligious liberty, 370, 371 

Badger, Rev. Joseph, meets Kinkade, 
61 ; preaches in Province of Quebec, 
113 ; memoir of, 118, 169, 214 ; 
editor of Christian Palladium, 145, 
381 ; quits editorship, 152 ; con- 
nected with Meadville Theological 
School, 200 ; relations with General 
Baptists, 310 ; proposes basis of 
union, 311 ; temperance advocate, 
362 ; president of General Confer- 
ence, 379 ; editor of hymn book, 
382 

Bagley, Rev. William, agent for Le 
Grand College, 205 

Baker, Rev. M. W., directs Christian 
Correspondence College, 327 

Baptists persecuted in New England 
and Virginia, 84, 86 

Barr, Rev. Oliver, mentioned, 192 ; 
agent for Antioch College, 201 ; 
secretary of General Conference, 
379; editor of Herald of Gospel 
Liberty, 380 ; editor of Christian 
Palladium, 381. 

Barrett, Rev. and Mrs. D. P., mis- 
sionaries, 353 

Barrett, Rev. J. P., makes historical 
compilation, 6 ; pastor at Norfolk, 
Va., 263 ; edits Christian Sun, 283, 
381 ; relations with Christian Or- 
phanage, 339 ; edits "Modern Light 
Bearers," 360; edits Herald of 
Gospel Liberty, 380 

Barrett, Rev. Mills, 244, 248 

Barrett, Rev. Mills B., 249 

Barrett, Rev. Stephen S'., 248 

Barry, Mrs. Elizabeth D., treasurer 
Woman's Board for Foreign Mis- 
sions, 287 

Bartlett, Rev. Thomas, principal of 
New England Christian Literary 
Institute, 209 ; proposes college in 
Kansas, 267 ; president of Kansas 
Christian College, 276, 277, 324 ; 
sketch of his life, 277 

Batchelor. Rev. B. S., and Craigville 
Camp Meeting Association, 261 

Batchelor, Miss Annie E., secretary 
Woman's Board for Foreign Mis- 
sions, 287 

Beale, Rev. E. W., and "Children's 
Corner," 339 

Beardshear, Rev. Hugh, and "Chil- 
dren's Mission, 284 



396 



INDEX 



Beck, Rev. C. A., president of Frank- 
linton Christian College, 331 

Beecher, Rev. Henry Ward, 202 

Bell, W. A., president of Antioch 
College, 197 

Bellows, Rev. H. W., and Antioch Col- 
lege, 197 

Bethlehem Star, 382 

Bible Class Quarterly, 283 

"Bible Doctrine, The," 177, 178 

Biblical School, proposed, at Andover 
Center, N. H., 201 

Bibliography, 66, 67, 81, 100, 118, 
135, 156, 169, 186, 214, 240, 253, 
272, 294, 333, 366 

Bishop, Rev. Emily K., vice-president 
Woman's Board for Foreign Mis- 
sions, 287 ; visits Japan, 351 

Bishop, Rev. J. G., 7 ; mission secre- 
tary, 260 ; establishes Christian 
Missionary, 290 ; visits Japan, 351 

Black, Rev. G. D., editor Spirit and 
Life, 385 

Blackmar, Rev. Joseph, n. 229 

Boody, Rev. Joseph, preaches in Prov- 
ince of Quebec, 113 ; mentioned, 
244 

Books, early, 154, 155, 383 

Borthwick, Rev. M. W., field secre- 
tary, 341 

Bowdish, Rev. S. B., 305 

Bowdoin College, 328 

Boyce, James A., principal of Defiance 
College, 330 

Briney, Rev. Mark D., n. 363 

Brinkworth, Rev. J. A., of General 
Baptists, 310 

Brown, Rev. S., and Manual Labor 
School, 162 

Brush, J. E., agent of Franklinton 
Christian College, 285 

Bryant, Charles, editor Herald of 
Gospel Liberty, 380 

Buff, N. G., and Union Christian 
College, 198 

Buff, H. T., editor Gospel Herald, 381 

Bureau of the Census : Religious 
Bodies, 366 

Burlingame, Rev. James, and propos- 
ed African mission, 252 

Burnett, Rev. J. F., 7 ; delegate to 
Pittsburgh Conference, 314 ; secre- 
tary of American Christian Con- 
vention, 380 

Butler, Rev. John, Unitarian minis- 
ter, 86, 306 

Butler, Rev. S. Wright, and Craig- 
ville Camp Meeting Association, 
261 

Butterfield, Hon. Samuel, 209 

Cameron, Rev. E., 267 ; and Kansas 
Christian College, 276, 277, 278, 
324 

Campbell, Rev. Alexander, 51 ; sketch 
of career, 129, 130 ; meets Stone, 
130 ; chooses name "Disciples of 
Christ," 131 ; and Kentucky "un- 
ion," 303 ; doctrine of immersion, 
376 



Campbell, Rev. John A., 268 

Campbell, Rev. Sylvanus, n. 114 

Campbell, Thomas, and "The Chris- 
tian Association of Washington," 
129 ; Declaration and Address, 129 ; 
elder in Brush Run church, 130 

"Campbellism," 129-135 ; in southern 
Ohio, 304 ; in Pennsylvania, 305 

Canadian Christian Luminary, 153 

Cane Ridge revival, 77-79 

Carnegie, Hon. Andrew, benefactor of 
Defiance College, 329 

Carney, Frank, principal of Starkey 
Seminary, 320 

Carter, Rev. B. F., editor Herald of 
Gospel Liberty, 380 ; editor hymn 
book, 382 

"Centennial of Religious Journalism," 
book, 153, 156, 253, 294, 333, 360, 
366 

Central Convention proposed, 221 

Chadwick, Rev. Edmund, principal of 
Starkey Seminary, 164, 320 ; and 
New England Christian Convention, 
n. 229 

Channing, Rev. Ellery, Unitarian 
minister, 161 

Characteristics of Christians' move- 
ment in the south, 373, 375 ; in the 
north, 376 

Children's Day, 284 

Children's Mission, The, 284 

Choate, Rev. C. W., secretary of 
Christian Publishing Association, 
282 ; editor of Spirit and Life, 386 

Christian Age, The, 266 

Christian Almanac (see Christian 
Reqister and Almanac), 169, 214, 
240 

Christian Annual, The, n. 128, 240, 
366 

Christian Ark, 343 

Christian Banner, 233 

Christian Biblical Institute, history 
of, 201-203 ; and Convention of 
1866, 221 ; dedication of buildings, 
223 ; removal to Defiance, 323 ; 
presidents of, 324 ; mentioned, 329 

Christian Connection, same as Chris- 
tian Church, or Christian denomi- 
nation, 304 

Christian Church (denomination), or- 
ganization in Virginia, 91 ; spread 
into North Carolina, 92 ; organized 
in New England, 93 ; organized in 
Kentucky, 97 ; rapid spread, 97 ; 
period of sporadic growth, 101-118 ; 
in Province of Ontario, 125 ; divis- 
ion over slavery, 220 ; an interna- 
tional body, 222, 293 ; decries "spec- 
ulative theology," 176 ; begins "the- 
ologising," 177 

Christian Correspondence College, 
278 326 

Christian Educational Society, 279 

Christian Endeavor Department of 
the American Christian Convention, 
259 ; of the New England Christian 
Convention, 261 

Christian Endeavor, third society in 



INDEX 



397 



America organized in Christian 
Church, 259 ; denominational ral- 
lies, 260 ; in Southern Convention, 
340 ; mentioned, 361 

Christian Endeavor World, 360 

Christian General Book Association, 
143-147, 189, 220 

Christian General Convention (see 
General Christian Conference and 
American Christian Convention), 
session of 1850, 189, 190 ; session 
of 1S54, 217-220 ; sessions of 1858, 
1862, 1866, 220, 221 ; becomes 
American Christian Convention, 
222 ; session of 1870, 222 ; session 
of 1872, 223 ; dedicates Christian 
Biblical Institute, 223 

Christian Herald, continuation of 
Herald of Gospel Liberty, 122, 128, 
147, 152; flies of, 135, 156, 186, 
235, 253 ; regarded as official pa- 
per, 141 ; mentioned, 142 

Christian Magazine, The, now called 
Christian Vanguard, 235, 283 

Christian Messenger, of B. W. Stone, 
132, 133, 153, 233, 298, 303 

Christian Messenger, in New England, 
341 

Christian Ministers' Life Assurance 
Association, 222, n. 223 

Christian Missionary Association, 
South, 340 

Christian Missionary, The, 289, 333, 
366 

Christian Monitor, 343 

Christian Offering, 233, 235 

Christian Orphanage, sketch of, 339 

Christian Palladium, 118, 135 ; ac- 
quired by Christian General Book 
Association, 144, 148, 152 ; consoli- 
dated with Herald of Gospel 'Liber- 
ty, 147 ; description of, 152 ; files 
of, 156, 169, 186, 214, 240, 253; 
mentioned, 168, 233, 235, 382 ; edi- 
tors of, 381 

Christian Publishing Association, his- 
tory of, n. 153, 156, 223-234; in- 
corporation, 282 ; publications of, 
282 ; new publishing plant, 355, 
356 

Christian Publication Society, n. 234, 
386 

Christian Pulpit, The, 236 

Christian Register and Almanac (see 
Christian Almanac, Christian Year 
Book and Almanac, Christian Year 
Book), 128, 135, 186, 247, 360 
Christian Relief Association, The, 
225 

Christian Reviewer, The. 386 

Christian Sun, 153, 156, 169, 227, 
235, 263, 283, 333, 340 ; editors of, 
381 

Christian Theology, 236 

Christian Union, by Matthew Gard- 
ner, 152 ; consolidated with Herald 
of Gospel Liberty, 152 

Christian Union, resolution on, 227, 
228 



Christian University, projected, 259, 
328 

Christian Vanguard (see The Chris- 
tian Magazine), 283 

Christian Visitor, 343 

Church Union, 311, 312 

Clapp, Rev. J. A., and Illinois State 
Christian Conference, 267 

Clark, David, benefactor of Christian 
Biblical Institute, 203, 223 

Clark, Rev. F. E., and Christian En- 
deavor, 259 

Clements, Rev. W. G., editor Chris- 
tian Sun, 283, 381 

Click, Rev. William, 268 

Clough, Rev. Simon, editor Gospel 
Luminary, 135, 151 ; trustee Chris- 
tian Book Association, n. 144 ; his 
library, 224 ; president of the Gen- 
eral Christian Conference, 379 ; 
editor of hymn book, 382 

Coan, Rev. A. W., president of the 
American Christian Convention. 
380 ; editor Herald of Gospel Liber- 
ty, 380 ; publisher of The Living 
Christian, 385 

Coate, S. T. and Harriet, benefactors 
of Le Grand College, 206 

Coe, Rev. I. H., and the Christian 
Church Extension Society, n. 251 ; 
president of American Christian 
Convention, 380 

Coffin, Rev. L., and the American 
Christian Convention, n. 222 ; and 
"union" meeting, 305 ; and Aged 
Ministers' Home, 358 

Coke, Bishop, 371 

College building, 275-281 

Collyer, Rev. Robert, and Antioch, 
197 

Colored conferences, 270-271, 343 ; 
statistics of, 270, 344 

Conferences, county, suggested, 122 ; 
state, suggested, 122 

Conferences, early, 120-129 

Conferences, elders' (see Elders' con- 
ferences), 123 

Conferences, first delegated, 123 

Conference, General Christian (see 
Christian General Convention, 
American Christian Convention), 
first mentioned. 139 ; sessions of 
1820, 1821, 1826, 1827, 1831, 139, 
140, 141, 142; forms Christian 
Book Association, 143 ; dissolved, 
reorganized, changes name, 144 ; 
sessions of 1838, 1842. 1846, 145 

Conferences, new. 173, 271. 272, 342, 
377. 384, 387, 389. 390. 391 ; types 
of organization. 126, 127 

Congregationalists, and the Amer- 
ican Christian Convention, 258 

Conibear. Rev. G. A., secretary of 
Christian Endeavor Department, 
259. 260 

Consolidation of periodicals, 233 

Cooper, Rev. Fred, president of Weau- 
bleau Christian College, 323 

Copeland, Rev. Justin, 270 



398 



INDEX 



Comings, Rev. A. G., publishes mag- 
azine, 236 

Cornell University, 327 

Core, Rev. J. C, 343 

Craig, Rev. Austin, and New Jersey 
Conference address, 176 ; "Life and 
Letters of," 186 ; president of An- 
tioch College, 197 ; professor in 
Meadville Theological School, 201 ; 
president of Christian Biblical In- 
stitute, 201, 324; sketch of life, 
202 ; editor of Herald of Gospel 
Liberty, 380 ; treasurer of Chris- 
tian Publication Society, 386 

Craigville, on Cape Cod, 261, 262 

Craigville Camp Meeting Association, 
sketch of, 261-263 

Cram, Mrs. Nancy, Free Baptist 
preacher, n. 114 

Crooker, Rev. Samuel, n. 114 

Crosby, Rev. B. S., and Aged Minis- 
ters' Home, 358 

Cummings, Rev. Moses, editor Chris- 
tian Palladium, 381 ; publishes 
hymn book, 382 

Dales, Prof. J. N., 5 ; and Queen's 
University, 331 

Derby, S. C, president of Antioch 
College, 197 

Dawson, Rev. N., n. 363 

Dearing, Rev. C, secretary General 
Conference, 380 

Debate between Rev. Frederick Plum- 
mer and Rev. W. L. McCalla, 178 ; 
between Rev. N. Summerbell and 
Rev. J. M. Flood, 178 

Defiance Female Seminary (see Defi- 
ance College), 327 

Defiance College, sketch of, 327-330 

Denison, Rev. W. H., originator of 
missionary conference, 354 

Denominational consciousness, 189- 
191 

De Vore, Rev. K A., 5 ; and Chris- 
tian Correspondence College, 278 

Disestablishment of church in Massa- 
chusetts, 371 

Disciples of Christ call themselves 
"Christians" and "Christian 
Church" through Stone's influence, 
135 ; history of, by Prof. Errett 
Gates, 135 

Doherty, Rev. W. H., and Graham 
Institute, 208 

Duckworth, Rev. John, trustee Chris- 
tian Book Association, n. 144 

Dunlap. Rev. Albert, publisher Spirit 
and Life, 385 

Dunlavy, Rev. John, 50 

Dunn, Rev. G. W., and Franklinton 
Christian College, 285 

"Early Lessons About Our Sav- 
iour," 237 

Eastern Christian Publishing Asso- 
ciation, 356 

Eastman, C. A., on "union" in In- 
diana, 304 



Eaton, A. H. and Rev. H. M., and 

academy, 212 
Echo, The, 343 
Echolls, Rev. Joseph, n. Ill 
Edmunds, Rev. E., editor hymn book, 

382 
Education, attitude of early leaders 

toward, 159 
Educational magazine, 237 
Educational Society, in New England, 

230 
Elders' conferences, 108 ; first dele- 
gated, 139 ; dates of, 378 
Ellis, Mrs. C. D., editor Herald of 

Gospel 'Liberty, 381 
Ellis. Rev. John, on "union" with 

Disciples. 306 ; editor Herald of 

Gospel Liberty, 381 
Ellison, Prof. Charles, principal of 

Le Grand Christian Institute, 205, 

322 
Elon College, and Southern Conven- 
tion ; entertains Convention, 263 ; 

mentioned, 276 ; sketch of, 324-326 ; 

presidents of, 326 
Enders, Rev. G. C, president Jireh 

College, 332 
Ensie, Mrs. Ardella B., benefactress 

of Defiance College, 329 
Evans, Rev. J. Q., principal of Le 

Grand Christian Institute, 205, 322 
Evans, Prof. R. D., principal of 

Starkey Seminary, 212, 320 

Fanton, Rev. and Mrs. S. B., 358 

Fay, Rev. Eli, and Antioch College, 
194 

Fernald, Rev. Mark, 129 ; autobiog- 
raphy mentioned, 135, 169, 244, 
253 ; temperance advocate, 362 ; 
president General Conference, 379 

Fess, Rev. S. D., president of Antiocb 
College, 197 

Flammer. Rev. William, president 
Jireh College, 333 

Flood, Rev. J. M., 178 

Foreign missions, early efforts, agita- 
tion, opposition, 252 ; account of, 
286-289 ; African mission, 286 

Foreword, 5-7 

Foster, Rev. J. L., and Christian Or- 
phanage, 339 

Foster, Rev. Jonathan, letter of, 373 

Foster, Robert, publishes Christian 
Herald (see Herald of Gospel Lib- 
erty), 42, 122, 380; secretary of 
General Conference, 379 ; editor 
hymn book, 382 

Fowler, Rev. D. W., and Indiana 
State Conference. 267 

Franklinton Christian College, 257, 
271, 284, 286: sketch of. 330, 331 

Franklinton Literary and Theological 
Institute (see Franklinton Chris- 
tian College), 257 

Free Baptists, rise in New Hamp- 
shire, 86 ; and American Christian 
Convention, 258 ; see also under 
"Union" 



INDEX 



399 



Freeman, Rev. James, Unitarian min- 
ister, 86, 306 

Freeman, Rev. W. A., 349 

Freese, J. R., M. D., "History and 
Advocacy of the Christian Church," 
6, 118 ; mentioned, 189 ; secretary 
General Conference, 379 

Friendly Christian, The, 236 

Frost, James S., and Aged Ministers' 
Home. 358 

Fry, Rev. and Mrs. E. C, mission- 
aries, 289, 352 

Fry, Rev. Harvey, 347 

Fuller, Rev. Mr., Unitarian minister, 
307 

Gabbutt, Rev. Thomas, and The 
Christian Magazine, 235, 283 

Gardner, Rev. Matthew, publishes 
Christian Union, 152 ; autobiogra- 
phy of, 214 ; publishes The Chris- 
tian Reviewer, 386 

Garfield, Gen. James A., 202 

Garman, Rev. and Mrs. C. P., mis- 
sionaries, 350 

Garoutte. Rev. C. W., n. 257; pub- 
lisher Spirit and Life, 385 

Gates, Prof. Errett, "The Disciples 
of Christ," 135 

Gee, Rev. Robert, secretary State 
Kentucky Christian Conference, 
268, 269 

General meetings, 108 

General Christian Conference (see 
Christian General Convention, 
American Christian Convention), 
places of meeting, 378, 379 ; list 
of presidents and secretaries, 379 

Genessee Christian Association, 148 

Glad Tidings, 283 

Goff. Rev. I. C, trustee Christian 
Book Association, n. 144 ; and 
Christian Biblical Institute, 203, 
224 ; and American Christian Con- 
vention, n. 222 ; and "union." 305 ; 
editor hymn book. 382 ; president 
Christian Publication Society, 386 

Gooding, Rev. Alfred, 360 

Goodman, Rev. A. J., 268 

Gordon, S. D., 360 

Gospel Banner, 382 

Gospel Herald, published by Ohio 
Christian Book Association. 148 ; 
consolidated with Herald of Gospel 
Liberty, 148, 152; described, 152; 
mentioned, 168 : files of, 169. 186, 
214, 233, 240, 253 ; list of editors, 
381 

Gospel Luminary, files of 118, 135, 
156. 186; mentioned, 142 

Gospel Palladium, proposed, 382 

Grabowski, Col. A., principal of De- 
fiance College, 330 

Graham Institute, 164 ; sketch of, 
207, 208 

Graham College, sketch of. 208, 209 

Gray, Rev. John P., 110, 111, 244 

Gray, Hon. I. H.. and Christian Pub- 
lishing Association, 356 

Greeley. Horace, 202 



Growth of the denomination, 173-176, 

238, 271 
Guirey, Rev. William, missionary to 

West Indies, n. 244 ; extracts of 

letters of, 371, 372 
Gullett, Miss Susie V. (Mrs. E. C. 

Fry), 289 
Gustin, C. M., 262 

Gustin, Rev. Ellen G.. secretary Wo- 
man's Board for Foreign Missions, 

287 
Guthrie, Mrs. Josephine, principal of 

Le Grand Christian Institute, 205, 

322 

Haas, Peof. Haeey, dean of Palmer 
College, 322 

Hackett. Hon. Wallace, 360 

Haggard, Rev. Rice, sketch of life, 
20-23 ; biography of mentioned, 67 ; 
mentioned. 244 

Hale. Rev. Edward Everett. 197 

Hayley (Haley), Rev. J. W., princi- 
pal of New England Christian In- 
stitute, 209 ; and American Chris- 
tian Convention, n. 222 ; editor 
Herald of Gospel Liberty, 380 

Haley, Miss H. Lizzie, evangelist, 363 

Hammond, Rev. G. R., principal 
Starkey Seminary, 281, 320 ; and 
Union Christian College, 321 

Harper, W. A., president Elon Col- 
lege, 326 

Harris, Rev. Robert, and Illinois 
State Christian Conference, 267 

Hathaway, Elisha, benefactor of 
Starkey Seminary, 212 

Hathaway, Rev. Levi, 203. 244 

Hathaway, Rev. Warren, 203 

Hayes, Rev. William, 270 

Hays, Rev. H. B., editor Christian 
Sun, 381 

Hazel, Rev. William, 270 

Hazen. Rev. Jasper, organizes church 
in New York. 114 ; editor Christian 
Palladium, 135, 381 : secretary 
General Convention, 379 ; editor 
Herald of Gospel Liberty, 380 ; 
editor hymn book, 382 ; editor Gos- 
pel Banner, 382 

Heath. Rev. A. R., benefactor Union 
Christian College, 198, 200 

Helfenstein, Rev. D. M., president Le 
Grand Christian College, 281, 322; 
trustee Christian Publishing Asso- 
ciation, 356 

Hendee, Rev. J. P., editor Christian 
Luminary, 382 

Henderson, Rev. J. A., 343 

Henry, Patrick, 15 

Henry, Mrs. P. A., editor Christian 
Offering, 235 

Henry. Rev. Thomas, and Canadian 
Christian Luminary, n. 153 

Herald of Gospel Liberty, (named al- 
so Christian Herald, Christian 
Journal, Christian Herald and 
Journal, Christian Herald and 
Messenger), oldest religious news- 
paper in the world, 71 ; history of, 



400 



INDEX 



109 ; purchased by Robert Foster, 
122 ; acquired by The Christian 
Publishing Association, 147 ; files 
of, 118, 152, 153, 240, 253, 272, 
294, 353, 366 ; mentioned, 233, 234, 
260, 282, 284, 286, 309, 338; and 
missions, 243 ; Centennial of, 359 ; 
graphic history of, opposite 372 ; 
list of editors, 380 

Herford, Rev. Brooke, 197 

Hess, Jasper N., and Christian Pub- 
lishing Association, 356 

Higgs, Rev. N. E., 344 

Hill, Rev. Thomas, president of Anti- 
och College, 197 

Himes, Rev. J. V., and Manual Labor 
School, 162 ; secretary of General 
Conference, 379 

"History and Advocacy of the Chris- 
tian Church," J. R. Freese, 118, 
186 

"History of the Christian Church," 
N. Summerbell, 100, 169, 186, 240 

"History of the People of the United 
States," J. B. McMaster, 81 

"History of All the Religious De- 
nominations," John Winebrenner, 
100 

"History of the United States," 
Henry Adams, 81 

"History of the United States," 
Louis Elson, 81 

Hix, Rev. Daniel, president of Gen- 
eral Conference, 379 

Hoag, Rev. J. R., publisher Christian 
Offering, 235 

Hodge, S. F., principal Defiance Col- 
lege, 328, 330 

Holmes, Rev. Thomas, mentioned, 
189 ; volunteers for African mis- 
sion, 253 ; president Union Chris- 
tian College, 321 

Holt, Rev. John R., noted educator 
and founder of schools, 164, 208 

Holy Neck Female Seminary, 212, 
276 

Home and Foreign Missions of the 
American Christian Convention, 
Board of, 251 

Home missionaries supported by 
Christian General Book Associa- 
tion, 250 

Home missions : in the Southern Con- 
vention, 263 ; fields and forces, 
344, 345 ; in cities, 347 ; in the 
far west, 347 ; in North Dakota, 
347 ; in the southwest, 348 ; in 
Canada, 348; in Wyoming, 349; 
city churches, list of, 349 

Home Missionary Society in East 
Kensington, 249, 389 

Honeyoye Falls Select School, 163 

Hosmer, Rev. George W., president 
Antioch College, 197 

Houston, Rev. Matthew, 50 

Howard, Rev. T. W., and Colorado 
mission, 347 

Howell, Rev. Seth A., missionary, 252 

Howell, Rev. S. A., and South 
American mission, 344 



Hubbell, Prof. G. A., biography of 
Horace Mann, 214 

Humphreys, Rev. Daniel, 268 

Humphreys, Rev. E. W., and Merom 
Bluff Academy, 198 ; and Antioch 
College, 279 ; on "union" with the 
Disciples, 306 ; mentioned, n. 363 ; 
editor Herald of Gospel Liberty, 
381 

Hundredth anniversary of the denom- 
ination, 259 

Hymn books, early, 382 

Hymnology, 155, 156 

Indians being evangelized, 252 
Ingoldsby, Rev. O. F.. principal of 

Starkey Seminary, 211. 281, 320 
"Intermediate Quarterly, The," 283 
Iseley, Rev. Alfred, 249 

Jackson, Rev. P. L., n. Ill 

Jameson, Rev. H. L., memorial ad- 
dress of, n. 107, 112 

Japan mission, 288 ; first convert, 
first ordained pastor, first church, 
289 ; recruits, statistics, visited by 
Mission Secretary, 350, 351 ; 
schools, 351, 352 

Jefferson, Thomas, name associated 
with O'Kelly's, 15, 19 ; branded as 
an infidel, 87 

"Jesus the Messiah," a catechism, 
168 

Jesus in His Offices, 236 

Jireh College, 332 

Johnson, Rev. J. A., of British 
Guiana, 344 

Johnson, Rev. J. T., Disciple minis- 
ter, 132, 133 ; on Kentucky "un- 
ion," 303 ; associated with B. W. 
Stone, 51 

Jones, Rev. Abner, sketch of life, 23- 
31 ; organizes first free Christian 
Church in New England, 27, 93 ; 
biography of, 66 ; why he quit the 
Baptists, 93, 98 ; temperance ad- 
vocate, 362 ; president General 
Conference, 379 ; editor of hymn 
book, 382 

Jones, Rev. C. J., pastor Memorial 
Temple, 263 ; president Union 
Christian College, 321 ; editor 
Christian Messenger, 341 ; editor 
Herald of Gospel Liberty, 380 

Jones, Rev. and Mrs. D. F., mission- 
aries, 264 ; go to Japan, 286 ; go to 
China, 289 

Jones, Rev. D. W., publisher The 
Christian Age, 266 

Jordan, Rev. Thomas, n. Ill 

Journalistic ventures, 235 

Kansas Christian College, sketch 
of, 276-278 ; presidents of, 324 

Kay, Isaac, M. D., sent first dollar 
for foreign missions, 286 

Keifer, Miss C. Ella, secretary Wo- 
man's Board for Home Missions, 
288 



INDEX 



401 



Keifer. Hon. J. Warren, and Antioch 
College. 197 

Keller, Mrs. O. H., vice-president 
Woman's Board for Home Mis- 
sions, 288 

Kentucky, sketch of early conditions, 
75, 76 

"Kentucky Revival, The," Richard 
McNemar, 81 

Kernodle, P. J., principal Suffolk Col- 
legiate Institute, 276 

Kerr, Rev. D. W., educator of note, 
161 ; founder and editor of Chris- 
tian Sun, 381 

Kerr, Rev. E. C, president of Palmer 
College, 322 

Kern, Thomas, and Union Christian 
College, 198 

King, Rev. Jabez, n. 114 

King, Joseph, principal Suffolk Col- 
legiate Institute, 276 

Kinkade, Rev. William, sketch of life, 
58-67; his "The Bible Doctrine," 
177, 178 ; opposes slavery and liq- 
uor traffic, 362 

Kitamura, Mrs. Mina, 352 

Knight, Rev. Josiah, and Antioch, 
279 

Kochensperger, Martin, trustee Chris- 
tian Book Association, n. 144 

Koshiba, Rev. Saburo, 351 

Ladies-' Auxiliary Home Mission- 
ary Society of N. Y. Western 
Conference, 249, 389 

Lafayette University, proposed, 164 

Lane, Rev. William, trustee Christian 
Book Association, n. 144 : presi- 
dent General Conference, 379 ; edit- 
or hymn book, 382 

Lanphier, Rev. William, 244 ; gives 
statistics, 372 ; characterizes early 
denomination, 373, 374 

"Last Will and Testament of the 
Springfield Presbytery," 50 

Latchaw, Rev. J. R. H., president 
Defiance College, 328, 330, presi- 
dent Palmer University, 332 

Lawrance, Marion, Sunday-school ex- 
pert, 361 

Lee, Capt. W. J., and Christian Or- 
phanage, 339 

Le Grand Christian Institute (see 
Palmer College), sketch of, 203- 
206, 280, 281, 309; becomes Le 
Grand Christian College, 281 

Le Grand fossils, 204 

"Lessons of Love," catechism, 168 

Lines, Rev. D. M., and Le Grand 
Christian Institute, 203, 322 

"Little Teacher, The," 282 

"Lives of Christian Ministers," P. J. 
Kernodle, 169, 214, 240, 253 

Living Christian, The, 385 

Local conference, first regularly or- 
ganized, 139 ; development of, 140 

Lohr, Rev. M. M., and Antioch Col- 
lege, 279 

Long, Rev. D. A., president Antioch 
College. 197, 263, 279, 321 ; pres- 



ident Christian Publishing Associa- 
tion, 282 ; and Japan mission, 286 ; 
president American Christian Con- 
vention, 380 ; editor Spirit and 
Life, 385 

Long, Mrs. D. A., treasurer Woman's 
Board for Home Missions, 288 

Long, Rev. H. B., president Frank- 
linton Christian College, 285, 331 

Long, Rev. W. S., educator, founder 
of Graham College, 208 ; president 
Elon College, 326 ; connection with 
Christian Orphanage, 339 

Louis, Rev. Gideon, n. 114 

Lucas, Rev. W. V., 308 

Lyndon, Vt., where denomination in 
New England began, 93 

Lynn, Rev. J. T., editor Gospel Her- 
ald, 381 

MacClenny, W. E., "Life of Rev. 
James O'Kelly," 156 

Mackenzie, John, editor hymn book, 
382 

Magazines, 236 

Manakintown, Va., first Christian 
Church organized there, n. 90 

Mann, Hon. Horace, sketch of life of, 
194, 195 ; biography of, 214 

Mann, Rev. Horace, and missionary 
conference, 355 

Manning, Rev. J. N., and Suffolk Col- 
legiate Institute, 275 

Manual for Sunday School Use, 168 

Maple, Rev. James, editor Gospel 
Herald, 381 

Marsh, Rev. Joseph, editor Christian 
Palladium, 381 

Marshall, Rev. Robert, connection 
with Presbyterians, 50 

Martin, Rev. C. W., n. 114 ; editor 
hymn book, 382 

Marvin, Rev. J. W., editor Gospel 
Herald, 381 

Marvin, Rev. S'eth, agent Christian 
Palladium, 145 

Massachusetts Christian Benevolent 
Society, 247 

Massachusetts and Rhode Island Do- 
mestic Missionary Society, 248, 388 

McBroom, Rev. J. H., 343 

McCalla, Rev. W. L., debates with 
Frederick Plummer, 178 

McCaulev, J. C, and Defiance Col- 
lege, 330 

McCord, Rev. and Mrs. E. K., mis- 
sionaries, 350 

McConnell, Rev. H. K., and Ohio 
State Christian Association. 265 

McCullough, Rev. Peter, and Chris- 
tian Extension Society, n. 251 ; and 
missions, n. 257 

McDaniel, Rev. Moses, and Le Grand 
Christian Institute, 281 

McGready, Rev. James, in Kentucky 
revival, 77 

McHenrv, Prof. B. F.. principal of 
Starkey Seminary. 212. 320; pub- 
lisher of Our Work, 237 

McKeen, James, trustee Christian 



402 



INDEX 



Book Association, n. 144 ; editor 
hymn book, 382 

McKinney, Rev. A. L., and slavery 
resolutions, 219 

McMaster University, 331 

McNemar, Richard, heresy case of, 
49, 50, 55, 56, 80, 96-98; connec- 
tion with Shakers, 50 ; on name 
"New Lights," 369 

McQuaid, Bishop, 202 

McReynolds, Rev. N. Del, president 
Franklinton Christian College, 331 

McReynolds, Rev. P. W., president of 
Christian Biblical Institute, 324 ; 
president Defiance College, 329, 
330 

McWhinney, Rev. T. M., and Chris- 
tian Extension Society, n. 251 ; and 
Ohio State Christian Association, 
265 ; mentioned, 331 ; temperance 
agitator, 363 ; editor Herald of 
Gospel Liberty, 380 

Meadville Theological School, sketch 
of, 200 ; mentioned, 307 

Mefford, Rev. Geo. W., 269 

Memorial Christian Temple, com- 
memorating union of denomination 
north and south, 263, 264 

Merom Bluff Academy, 198 

Merrifield, A. M., connection with 
Antioch College, 192, 195 

Merritt, Rev. G. B., editor Spirit and 
Life, 385 

Methodists in early Virginia, 16, 72, 
73, 86 ; revolt from, 87-92 

Millard, Rev. David, ordained, 114 ; 
editor Christian Palladium, 135, 
145 ; connection with Antioch Col- 
lege, n. 194 ; professor in Mead- 
ville Theological School, 200: sec- 
retary and president General Chris- 
tian Conference. 379 ; editor Her- 
ald of Gospel Liberty, 380 ; editor 
hymn book, 382 ; author of "The 
True Messiah," 383 ; author of 
tracts, 386 

Millard, Rev. D. E., and the Amer- 
ican Christian Convention, n. 222 ; 
mission secretary, 251 

Millar, Rev. Nelson, 140 

Miller, Rev. William, author of Sec- 
ond Adventist doctrine, sketch of, 
174 : book on the second coming, 
n. 175 

Miller, Rev. William, president Craig- 
ville Camp Meeting Association, 
261 

Mills. Judge, of Yellow Springs, 194, 
280 

Minckwitz, R. A., principal of Defi- 
ance Female Seminary, 327, 330 

Ministerial Education, Board of, 222 

Ministers, early, suffer in west, 245 

Mishler, Miss Jennie, missionary, 353 

Missionary efforts, early, 243-253 ; 
early organizations, 246, 388, 389 

Missionary societies, early, in many 
conferences, 247 

Mission Board of the General Con- 
vention, 218 ; enlarged, 355 



Missions in the American Christian 
Convention, 250, 251 

Missionary conferences, 354, 355 

Missionary society in Boston church, 
early, 249, 389 

"Missionary and the Indian, The," 
n. 252 

Missionary society, first woman's, 
288 

"Modern Light Bearers," by J. P. 
Barrett, 154, 156, 360, 366 

Moffitt, E. L., president E'lon College, 
326 ; editor Christian Sun, 381 

Mooney, Rev. Isaac, and Kansas State 
Christian Conference, 267 

Moore, Rev. D. W., delegate to Gen- 
eral Baptists, 310 ; secretary Amer- 
ican Christian Convention, 380 

Moral Reform : anti-slavery, 362 ; 
agitation against liquor traffic, 
362 ; equality of women, 363 

Morgridge, Rev. Charles, principal 
Starkey Seminary, 164, 320 ; au- 
thor, 383 

Morning Star, The, 360 

Morrill, Rev. A. H., mentioned, 7 ; 
principal Starkey Seminary, 281, 
320 ; secretary Christian Publish- 
ing Association, 282 ; reports on 
Woman's Board for Foreign Mis- 
sions, 287 ; field secretary, 341 ; 
president American Christian Con- 
vention, 380 

Morton, Rev. A. G., editor Herald 
of Gospel Liberty, 380 

Moulton, E. F., principal of Wolfe- 
boro Christian Institute, 210 

Moulton, Rev. T. C, editor hymn 
book, 382 

Mudge, Rev. Elisha, n. 257 ; presi- 
dent Union Christian College, 281, 
321 

Nance, Rev. Clement, 112 

Nelson, Rev. C. G., president Kansas 

Christian College, 324 
New England, sketch of conditions in, 

74, 75 
New England Christian Academy, 

162 
New England Christian Literary In- 
stitute (see Wolfeboro Christian 

Institute), sketch of, 209 
New England Christian Home and 

Foreign Missionary Society, 229 
New England Christian Sabbath 

School Association, 230 
New England Christian Convention, 

sketch of, 229-231 ; commends 

Theodore Tilton, 232 ; mentioned, 

248 ; and African mission, 252 ; 

home missions, 260 ; Christian 

Endeavor, 261 ; later history, 341, 

342 
New England Home and Foreign 

Missionary Society, 248, 388 
New England Manual Labor School, 

162 
New England Missionary Society, 

248. 388 



INDEX 



403 



New Hampshire Christian Benevo- 
lent Society, 247 

Newhouse, Rev. S. S., editor Chris- 
tian Pulpit, 236 

News and Observer, Raleigh, 333 

New York Eastern Benevolent and 
Missionary Society, 249, 389 

New York Tribune, 202 

Nicknames "Christ-yan," "Schismat- 
ics, "New Lights," "Reformers," 
117 

Noble, Rev. William, publisher Cana- 
dian Christian Luminary, 153 

Northrup. Rev. A. J., 360 

Nutt, Rev. Samuel, in New Bruns- 
wick, 112 

Oberlin Theological Seminary, 351 

Offill, Rev. John, 268 

Offill, Rev. Johnson, 268 

Ohio Christian Book Association 
(called also Western Christian 
Book Association), 148 

Ohio Missionary Society, 249, 389 

O' Kelly, Rev. James, sketch of life 
of, 15-20 ; his withdrawal from 
Methodists, 89-98 ; biography of, 
66, 156, 244 ; opposes slavery, 362 

Organized missions, 284 ; see also 
under Missions 

Orton, Edward, president Antioch 
College, 197 

Osborne, Rev. J. W., president Amer- 
ican Christian Convention, 380 

Our Work, 237 

Owens, Rev. Enoch, n. 114 

Palmer College (see Le Grand Chris- 
tian College), 266 ; change of name, 
321, presidents of, 322 

Palmer, Hon. F. A., benefactor of 
Starkey Seminary, Union Christian 
College, Palmer College, Elon Col- 
lege, 319-321, 325 ; supposed con- 
nection with Palmer University, 
332 

Palmer Institute-Starkey Seminary 
(see Starkey Seminary), 357, 358 

Palmer Fund, 356, 357 

Palmer University, 332 

Pamphleteering, 153, 154 

Parker, Rev. Theodore, 202 

Parker, Rev. Isaac A., n. Ill 

Pearce, W. C, Sunday-school expert, 
361 

Peavey, Rev. J. L., preaches in Prov- 
ince of Quebec, 113 ; president Gen- 
eral Conference. 379 

Pendleton, Rev. Coleman, n. Ill 

Penrod, Miss Christine, missionary, 
261, 288 

Perry, Rev. Lyman, secretary Gen- 
eral Convention, 379 

Perry, Rev. J. A., Horatio N., and 
Frederick A., relations with Craig- 
ville Camp Meeting Association, 
261 

Pike, Rev. D. P., 189, 201, n. 222; 
editor Christian Herald, 236 ; pub- 
lishes magazine, 236 ; president of 



General Convention, 379 ; editor 
Herald of Gospel Liberty, 380 ; ed- 
itor hymn books, 382 

Pittman, Benn, stenographer, 178 

Pledger, Rev. Murrill, n. Ill 

Plummer, Rev. Frederick, relations 
with Elias Smith, 41 ; preaches in 
Virginia, 110 ; trustee Christian 
Book Association, n. 144 ; debates 
with W. L. McCalla, 178 ; men- 
tioned, 244, 375 ; president General 
Conference, 379 ; editor hymn book, 
382 

Porto Rico Christian Conference, 354 

Porto Rico mission, 353 

Portsmouth Juvenile Missionary So- 
ciety, 250, 253, 389 

Portsmouth, N. H., home of Elias 
Smith, and first place of publica- 
tion of Herald of Gospel Liberty, 
39, 40, 71, 95 

Portsmouth Sunday School Mission- 
ary Society, 250, 253, 389 

Poste, Rev. Z. A., proposed for Japan 
mission, 286 ; president Franklin- 
ton Christian College, 331 

Potter, Rev. Reuben, publishes Gos- 
pel Palladium, 382 

Powers, Rev. O. W., mentioned, 7 ; 
delegate to Pittsburgh conference, 
314 ; president American Christian 
Convention, 380 

"Presbyterian Church in Kentucky, 
History of," by Robert Davidson, 
81 

"Primary Sunday School Question 
Book," catechism, 237 

Principles of the Christians, 385 

"Principles and Government of the 
Christian Church, The," 227, 228 

Principles and Polity of the Chris- 
tian denomination, 176 

Proctor Academy (see Wolfeboro 
Christian Institute), 210 

Publishing Associations, 146-150 

Purdue, Rev. John P., n. Ill 

Purdue University, 164 

Purviance, Rev. David, sketch of life 
of, 53-58 ; quits Presbyterians on 
account of Calvinism, 100 ; men- 
tioned. 244 ; assists in ordination 
of William Kinkade, 60 ; biogra- 
phy of, 66 ; on religious conditions 
in Kentucky, 369 ; 

Putnam, Rev. Benjamin, editor hymn 
book, 382 

Quaker Street Institute, 213 
Queen's University, 331 

Ratkes, Robert, 166 

Rand, Rev. John, president General 

Conference, 141, 379 ; mentioned, 

244 ; editor of hymn book, 382 
Randall. Rev. Benjamin, and rise of 

Free Will Baptists, 86 
Red Creek Academy, 212 
Reeder, Rev. J. G., president Ohio 

Christian Book Association, 148 



404 



INDEX 



Religious Journalism, Centennial of, 
359-361 

"Report of the First International 
Missionary Conference," 366 

Republican Methodist Church, 91 

Retrospect of one hundred years, 290- 
294 

Reunion of denomination north and 
south, 259 

Revival, famous Kentucky, 48, 49, 55 

Reynolds, Rev. W. J., principal of 
Starkey Seminary, 281, 320 

Rice, Rev. David, Presbyterian min- 
ister, 76 

Rhodes, Rev. and Mrs. H. J., mis- 
sionaries, 288 ; and Porto Rico mis- 
sion, 353 

Rhode Island and Massachusetts 
Christian Benevolent Society, 247 

Rhode Island and Massachusetts Min- 
isterial Association, 261 

Rippey, Rev. G. W., and Illinois State 
Christian Conference, 267 

Robbin, S. D., and Manual Labor 
School, 162 

Roberts, Mrs. Abigail, evangelist, 
363 

Roberts, Rev. Daniel, labors of, 107, 
112 

Roberts, Rev. O. A., principal of Le 
Grand Christian Institute, 205, 322 

Roberts, Rev. Philetus, and slavery, 
219 ; secretary Christian Publica- 
tion Society, 386 

Rogers, Rev. John, forwards Ken- 
tucky "union," 132 ; on the "un- 
ion," 303 

Rollins, Rev. E. B., 382 

Ross, Rev. John, n. 114 ; secretary 
General Conference, 379 ; editor 
Christian Palladium, 381 

Rush, Rev. H. Y., and Christian Ex- 
tension Society, n. 251 ; editor Her- 
ald of Gospel Liberty and Gospel 
Herald, 380, 381 

Russell, Rev. P. R., and Manual La- 
bor School, 162 ; prepares cate- 
chism, 168 ; editor Herald of Gos- 
pel Liberty, 380 ; "Letters to a 
Universalist." 383 ; "Life of 
Christ." 383 

Samuel, Rev. W. D., president Amer- 
ican Christian Convention, 379 

Sanford, A. W., and Union Christian 
College, 198 

Schindler, Rev. Daniel, editor The 
Living Christian, 385 

Schools, early, 160-165 

Scott, Rev. Isaac, missionary, 252 

Scovel, Rev. Chester, n. 114 

"Scriptural Manual," a catechism, 
168 

Secondary education, revival In, 159- 
165 

Sellon, Rev. P. R. and Lois L, and 
Aged Ministers' Home, 357 

Shaw, Rev. Elijah, memoir of, 156, 
186, 253 ; missionary agitator, 245, 
250 : president General Conference. 



379 ; editor Herald of Gospel Lib- 
erty, 380 

Shoales, Rev. Joshua, n. 114 

Simonds, Rev. J. Wesley, principal 
New England Christian Literary 
Institute, 209 

Smith, Rev. Elias, sketch of life of, 
31-45 ; biography of, 66 ; break 
with Baptists and Methodists, 94- 
99 ; sets northern Virginia in an 
uproar, 110 ; mentioned, 244 ; ed- 
itor Herald of Gospel Liberty, 380 ; 
editor hymn books, 381 ; editor 
"New Testament Dictionary," 383 ; 
author of "An Illustration of the 
Prophecies," and other works, 383 

Smith, Rev. Geo. L, n. Ill 

Smith, Rev. John, forwards Kentucky 
"union," 132 

Smith, Rev. T. C, editor Christian 
Pulpit, 236 ; editor Our Work, 237 ; 
president Union Christian College, 
321 

Smith, Rev. W. C, and Le Grand 
Christian Institute, 281 

Snethen, Rev. Abraham, "barefoot 
preacher," 198 ; mention of, 244 ; 
autobiography of, 81 

Southern Christian Association (see 
Southern Christian Convention), 
225 

Southern Christian Convention, 
sketch of, 225-227, 263 ; home mis- 
sions of, 263 ; looks toward for- 
eign work, 264 ; later history, 339- 
341 

Southern Home Missionary Society, 
248, 388 

Southern publishing interests, 235 

Springfield Presbytery, famous, 50, 55 

Spirit of the time, 71-81 

Spoor, Rev. John, n. 114 

Spoor, Rev. John, Jr., president Gen- 
eral Convention, 379 

Sporadic growth of denomination, 
110-118 

Staley, Rev. W. W., instructor in 
Suffolk Collegiate Institute, 276; 
president of Elon College, 326 

Stamp, Rev. W. K., and Kansas State 
Christian Conference, 267 

Star in the East, 221 

Stanton, Rev. Amasa, president Gen- 
eral Conference, 380 

Starkey Seminary, early days of, 163 ; 
subsequent history, 211, 281 ; re- 
juvenated, 319 ; presidents of, 320 

Starkey Seminary Monthly, 333 

State Association of Churches of 
Christ in Iowa, 308 

State conferences, 264-269 

Statistics, 115, 128, 174, 239, 272, 
364, 372, 373, 386 

Stebbins, Rev. R. P., president of 
Meadville Theological School, and 
of American Christian Convention, 
217, 380 

Stevens, Rev. Plowden, and Christian 
Extension Society, n. 251 



INDEX 



405 



Stockard, Rev. H. J., editor Spirit 
and Life, 386 

Stone, Rev. Barton W., sketch of life 
of, 45-52 ; biography of, 66 ; reason 
for quitting Presbyterians, 99 ; 
cause of Disciples of Christ calling 
themselves "Christians" and 
"Christian Church," 135, 304 ; men- 
tioned, 244 ; on conditions of "un- 
ion," 303 ; effects "union" in Illi- 
nois, 304 ; believed in baptism for 
remission of sins, n. 304 ; opposes 
slavery, 362 ; approves his early 
position, 376 

S'towe, Rev. W. R., and Antioch Col- 
lege, n. 194 ; secretary General 
Convention, 379 

Stoner, Rev. G. R., president Kansas 
Christian College, 324 

Strickland, Rev. Mary A., president 
Woman's Board for Home Missions, 
288 

Suffolk Collegiate Institute, 213, 276, 
277 

Sullings, Rev. Hervey, n. 229 ; pres- 
ident General Conference, 379 

Sulzer, Rev. J. P., 269 

Summerbell, Rev. B. P., and "union" 
with the Disciples of Christ, 305 

Summerbell, Rev. Carlyle, president 
of Palmer College, 322 ; secretary 
celebration of Centennial of Relig- 
ious Journalism, 360 

Summerbell, Rev. J. J., associate ed- 
itor Christian Pulpit, 236 ; asso- 
ciate editor Our Work, 237 ; issues 
biography of his father, 253 ; ed- 
itor American Christian, 283 ; del- 
egate to Pittsburgh conference, 
314 ; secretary American Christian 
Convention, 380 ; editor Herald of 
Gospel Liberty, 380 

Summerbell, Rev. Martyn, president 
Christian Correspondence College, 
278, 326 ; attends meeting to dis- 
cuss "union" with the Disciples of 
Christ, 305 ; president of S'tarkey 
Seminary, 320 ; editor Spirit and 
Life, 385 

Summerbell, Rev. ST., 6 ; author of 
"History of the Christian Church," 
100, 214 ; lays cornerstone at Le 
Grand Christian Institute, 205 ; 
editor "Autobiography of Elder 
Matthew Gardner," 214 ; debates 
with Rev. J. M. Flood, 178 ; sketch 
of life of, 199, 200 ; relations with 
American Christian Convention, n. 
222 ; publishes The Christian Pul- 
pit, 236 ; delegate to Ecumenical 
Missionary Conference, 290 ; pres- 
ident Union Christian College, 321 ; 
secretary American Christian Con- 
vention, 380 ; editor Herald of Gos- 
pel Liberty, 380 

Sunday-schools, early, 383 ; sketch of, 
165-169 ; later 361 

Sunday School Herald, founded, 221 ; 
later mention, 236, 282, 309 



Sunday-schools in Southern Chris- 
tian Convention, 340 

Sunday-school statistics, 225 

Sunday School Times, 360 

Sutphen, Hon. S. T., benefactor of 
Defiance, 329 

Swain, Rev. Joseph S., 360 

Swansea Christian Church, n. 90 

Syesmore, Rev. Epison, 268 

Taylor., Rev. Benjamin, memoir of, 
253 ; president General Conference, 
379 

Taylor, James, trustee Christian Book 
Association, n. 144 

Taylor, Rev. John, n. 114 

Taylor, Rev. John S„ trustee Chris- 
tian Book Association, n. 144 

Tenney, Rev. George, professor in 
Kansas Christian College, 276, 277 

Terrell, Mrs. Melissa, first woman 
minister ordained in modern times, 
363 

Thomas, Rev. Joseph, called "White 
Pilgrim," 20, 244 

Thompson, Rev. John, relations with 
Presbyterians, 50 ; charged with 
heresy, 80 

Thompson, Rev. Jonathan, n. 114 

Tillinghast, Rev. C. A., and Craig- 
ville Camp Meeting Association, 
261 

Titus, Rev. Anson, Universalist min- 
ister, 360 

Toby, Rev. Z., 162 ; quits Christians, 
n. 162 

Tokyo Christian Theological School, 
352 

Towner, Rev. J. L., and Illinois State 
Christian Conference, 267 

Transylvania University, 161 

Trowbridge, Hon. Lyman, benefactor 
of Defiance College, 329 

Tryon, Rev. I. C, and "union" with 
Disciples of Christ, 305 ; publishes 
The Christian Church and Chris- 
tian Palladium, 385 

True, Miss Alice, missionary, 350, 
352 

Tucker, I. M., president Defiance Col- 
lege, 380 

Turner, Thomas E., principal S'tarkey 
Seminary, 320 

Ullery, Rev. J. F., principal Frank- 
linton Christian College, 331 

Union, famous Kentucky, history of, 
51, 132-134 ; avoids "speculative" 
teaching, 177 ; variously interpret- 
ed, 297, 298; advocated by B. W. 
Stone, 297; with Free Will Bap- 
tists, 299-302; with Disciples of 
Christ, 302-306; with Unitarians, 
306, 307; with Christian Union, 
307-310; with General Baptists, 
310, 311 ; sporadic cases, 311 ; with 
Congregationalists, 311-313 ; Cin- 
cinnati convention, 313. 314 ; Pitts- 
burgh four-denomination confer- 



406 



INDEX 



ence, 314-316 ; O'Kelly's plan for, 
374 ; attitude of W. B. Wellons to- 
ward, 390 ; in American Christian 
Convention, 258 

Union Christian College, sketch of, 
198-200 ; and state conferences of 
Indiana and Illinois, 267, 268 ; 
later history, 281, 288, 320, 321, 
351 ; presidents of, 321 

Union Christian Star, 343 

Unitarians, early, in Boston and New 
York, 86 

Upheaval of the ecclesiastical crust, 
82-100 

Utsunomiya Christian Girls' School, 
352 

Vantine, A. M., president Defiance 

College, 330 
Virginia, post-Revolutionary, 71-73 

Wade, Rev. E. R., and "union" with 
Disciples of Christ, 305 

Wade, Rev. F. R., principal of Le 
Grand Christian Institute, 205, 322 

Wait, Rev. O. J., president Antioch 
College, 197, 279; benefactor 
Franklinton Christian College, 286 ; 
editor Herald of Gospel Liberty, 
380 

Walker, Rev. W. T., editor Christian 
Sun, 283, 381 

Walter, Rev. I. N., agitates for re- 
organization of General Confer- 
ence, 144 ; editor Oospel Herald, 
148, 381 ; statistics of his journeys 
and labors, 244 ; pledge signing 
crusade, 362 ; president General 
Convention, 379 

Ward, Rev. William Hayes, 258 

Watchman, The, 360 

Waterman, Rev. G. C, 360 

Watkins, Rev. B. A., 7 ; president 
Palmer College, 322 

Watson, Mrs. Drue Purviance, edi- 
tor Our Work, 237 

Watson, L. F., publisher Our Work, 
237 

Watson, Rev. J. P., 203 ; Secretary 
Christian Extension Society, 251 ; 
"father" of denominational organ- 
ized missions, 252 ; mission secre- 
tary, 257, 284 ; relations with 
Franklinton Christian College, 
285 ; inaugurates foreign mission 
campaign, 286 ; editor Herald of 
Oospel Liberty, 380 

Watson, Mrs. J. P., secretary Wo- 
man's Board for Home Missions, 
288 

Wayne, Gen. Anthony, 327 

Weaubleau Christian Institute, 206, 
207 ; becomes a college, 281, 322, 
323 ; presidents of, 323 

Wellons, Rev. J. W., and Franklinton 
Christian College, 285 

Wellons, Rev. W. B., educator, 212; 
attitude on slavery, 219 ; his work, 



226, 227 ; president Suffolk Collegi- 
ate Institute, 275 ; editor Christian 
Sun, 381 ; attitude toward "union," 
390 

Wells, Prof. Amos R., 360, 361 ; ed- 
itor Spirit and Life, 385 

Wesley, Rev. John, letter of to 
Francis Asbury, 371 

Western Christian Book Association 
(see Ohio Christian Book Associa- 
tion, and Christian Publishing As- 
sociation), 236, 356 

Weston, Mrs. Achsah E., president 
Woman's Board for Foreign Mis- 
sions, 287 

Weston, Rev. J. B., article in Anti- 
och College Bulletin, 191, 195 ; con- 
nections with Antioch, 196, 197 ; 
president Christian Biblical Insti- 
tute, 203, 324 ; secretary Ohio 
State Christian Association, 265 ; 
chancellor Defiance College, 324 ; 
editor Herald of Oospel Liberty, 
380 ; editor hymn book, 382 

Weston, Stephen F., dean of Antioch 
College, 197 

Whitaker, Rev. John, sketch of life 
of, 206, 207 ; president Weaubleau 
Christian College, 323 

Whitaker, Rev. O. B., president Kan- 
sas Christian College, 277 ; presi- 
dent Union Christian College, 321, 
324 ; president Weaubleau Chris- 
tian College, 323 ; author of "Her- 
bert Brown," 363 

White, Rev. James P., 268 

White, Rev. T. E., missionary, 353 

Whitelock, Hon. O. W., president 
Christian Publishing Association, 
356, 360 

Whitley, Rev. J. T., editor Christian 
Sun and president Southern Chris- 
tian Convention, 228, 381 

Wilde, Rev. Samuel, first Sunday- 
school organizer, n. 167 

Wilgus, Rev. Vina B., 347 

Williams, Rev. Robert, Methodist 
minister, 16 

Williams, Roger, and Baptists in New 
England, 84 

Williamson, Rev. E., secretary-treas- 
urer Ohio State Christian Associa- 
tion, 148 

Williamson, Rev. James, editor Oos- 
pel Herald, 381 

Wilson, Mrs. Emily, benefactress of 
Franklinton Christian College, 
Christian Biblical Institute, and 
Children's Mission, 285 

Wilson, Rev. James, n. 114 

Winebrenner, Rev. John, "History of 
All the Religious Denominations," 
100 

Wolfeboro Christian Institute (see 
Proctor Academy), 209, 210 

Women's Auxiliary Missionary Socie- 
ties in Michigan, 249, 389 

Woman's Board for Foreign Missions, 
257, 287 ; names of first Board, n. 
287 



INDEX 



407 



Woman's Board for Home Missions, 

257. 288 
Women's Missionary Societies in New 

Jersey, early, n. 288 
Woodworth, Rev. and Mrs. A. D., 

missionaries, 288, 351 
World's Fair, protest against Sunday 

opening, 259 
Wright, Rev. Richard, Methodist 

preacher, 16 



Wright, Rev. R. J., professor in 
Christian Biblical Institute, 203 ; 
publishes magazine, 236 

Wyman, Rev. O. T., n. 253 

Year Boole, Christian, 272 
Young, Rev. George, principal Frank- 
linton Christian College, 285, 331 
Young, Rev. J. B., 308 
Young People's Worker, 340 

Zion's Herald, 360 

































































































































^ 
















^ 






























^ 



c^ 






UM*p v d> 




Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2006 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 






■ 









s +1 












& Xt 





















A^ 


















^ A 

































